departs from his own right only for peace-sake and withall he leaves us this Rule for our learning practice and imitation in our travel toward the Spiritual Land of Canaan to part with our own proper interest for peace sake for as Charity seeks not its own so neither doth Peace which is of equal extent with it A greater than Abraham the Prince of Peace himself for peace sake dispensed with his own Right and wrought a miracle to pay tribute lest he should give offence Matth. 17.27 And that which St. Paul saith 1 Cor. 6.7 seems reasonable only to such as he himself was a grown peaceable man an Ambassador of peace why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded Love seeks not her own That difference between Paul and Barnabas was jurgium not lis in Charity not with breach of Charity and that not so great as our Translation makes it if well looked into like the division of the Sun-beams which immediately come together again and we hear no more of it Now if differences arise between a believer and an unbeliever a son of peace and an unpeaceable man it is lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make use of the Laws which are in force and use that so perverse unpeaceable and refractory spirits which will not be inclined to peace may be forced and bound to it Nor doth this misbeseem a Son of Peace for as his Father is the God of Love and Peace yet is he severe toward unpeaceable men Deut. 20.12 So may his Son be and that without any wrong at all for 't is no injury done to any man to be compelled to be good and just as much as may be by lawful power when of himself he hath no will no inclination to be so The Law was made for the lawless And as he may make use of the Laws so of the Magistrates though unbelievers for even such a Magistrate by Divine Ordination is the Minister of God for thy good Rom. 13. bono defensionis reparationis Thus whereas the Romans of old had enacted a Law That a Freeman of Rome should not be bound or scourged or imprisoned or put to death under a great penalty We find St. Paul making use of this Law against the Magistrates of Philippi and by that means he escaped imprisonment Act. 16.37 38 39. And the same Law he pleads for himself Act. 22. vers 25. and escapes the scourge and when he was in danger of death from the Jews he made good use of this Law by appealing to Caesar Act. 25.10 Nor is there any doubt but when unjust men who pretend Religion go about to muzzle the Oxe that treads out the corn and as much as lies in them to starve him out of his place when they cannot storm him out of it he may no doubt make use of the Laws Nor ought they to take it amiss herein to be accounted unbelievers because they believe not that Precept of the Apostle Render to every one their due c. Owe nothing to any man but to love one another c. But all this while fictis verbis contendimus come we now to enquire 2. Whether it be lawful for a Son of Peace to go to War yea or no It is disputable whether War in the general for a Christian man be lawful yea or no But for our better understanding of this distinguish between Wars Offensive and Defensive Offensive is either 1. for Religion or 2. Civil Causes 1. Offensive War for Religion is utterly unlawful and therefore our Lord sent forth his Disciples unarmed so much as with a staff Matth. 10.10 c. commanded Peter to put up his sword Matth. 26.52 though drawn and used in behalf of Christ himself for Christ's Kingdom is not of this world Joh. 18.36 Object But this perhaps was because as then the Church had no Power so Bellarmine answers in defence of bloodshed procured by his Faction and I wish it were his errour alone but Christ himself had power enough more than twelve Legions of Angels if he had thought fit to have asked his Father Matth. 26.53 He is a God saith Jerubbaal let him strive for himself He is a Spirit and needs not the help of flesh and blood 'T is proper to the Mahumetans not for Christians to propagate Religion with fire and sword But curse ye Meroz Judg. 5. If the Lord shall raise up Deborah and Barach If he shall raise up Christ to be our Captain If the life of Christians falsly so called become generally so debauch'd so Unchristian so Antichristian so Cainish so Cainaiticall why may it not then please God to raise up a Captain who may execute judgement upon such as he did when he sent Josuah to destroy the Canaanites But what mean time have we to do with types and figures the Lord hath made all old things to pass away and all things become new temporal things become spiritual new enemies new weapons Ephes 6. The Ceremonial Temple was shut when Christ was born as Augustus the Emperour shut the Temple of Janus which was wont to be opened in times of War the very year before John the Baptist was born the forerunner of the Prince of Peace as Orosius tells us that the Gospel of Peace might not be hindered but might run and be glorified As it is observed by the Naturalists that while the Halcyon builds her nest at Sea there is alwayes a calm So while Christ builds his Church his Nest where he may lay his young ones and gather them by his Gospel of Peace as an hen her chickens God then vouchsafes peace on earth But not only for Religion but for Civil Causes also Offensive Wars are unlawful He who sheds mans blood Gen. 9. and all they who take the sword shall perish with the sword Matth. 26.52 and Exod. 20. Thou shalt not kill is a Law yet yea explained to be now much more in force than heretofore when even anger is forbidden by our Saviour Matth. 5.22 and hatred it self is accounted by St. John Murder 1 Joh. 3.15 From whence come wars and fightings Jam. 4. And therefore not only outward murder but also hatred variance emulation wrath strife and envying they are reckoned among the works of the flesh Gal. 5. and they who do them shall not enter into the kingdom of heaven vers 21. But this may be understood without provocation but what if one be provoked I know no Reason but that still we persist in the Negative that Vindicative War is not lawful the Rule is general Avenge not your selves for vengeance is mine and I will repay saith the Lord Yet I deny not but that the Magistrate may yea ought to punish Malefactors and lawful it is for Christian men to serve him in execution of Justice provided alwayes that they serve Justice it self and aim at it not at any private and bloody revenge of their own But whether may a Christian
and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying that he is Christ a King Act. 17.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. à quatenus ad omne Many expect the honour due and given
to affirm constantly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood either Passively or Actively 1. Passively as the simple Verb Hebr. 13.8 That the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be established with Grace 2. Actively as our Translators render it in the Text And both wayes according to Divine Artifice the words make a good sence 1. Passively that concerning these things Titus himself be confirmed and established 2. Actively that those things he constantly affirm and in them endeavour to confirm and establish others 1. The former sence will afford us this Instruction Instruct That they who would establish and confirm others in the truth of the word ought first to be confirmed and established therein themselves Our Apostle gives example of this in himself Gal. 1.16 It pleased God first to reveil his Son in him before he should preach him to the heathen And he tells the Corinthians that in Christ Jesus he had begotten them through the Gospel 1 Cor. 4.15 He had in himself the holy Seed whereby he became operative toward others Instruct 2. The latter sence which our Translators follow will yield us this Instruction That the Teachers who are themselves confirmed and established in the word of truth they ought to affirm with all boldness and authority the same unto others for their establishment and confirmation Thus did Paul saith Festus of him Act. 25.19 And he gives Timothy the same in charge 1 Tim. 4.6 2 Tim. 1.8 and 4.1 2 3. 2. We have heard the Precept which St. Paul gives Titus in charge come we now to the Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul I will what great Authority is here sic volo sic jubeo no less no other than Apostolical What was this an Arbitrary Power usurped and exercised by the Apostle surely no this will was subordinate unto the will of God who is the God of order and the Author of that order which is or ought to be in the Church which Cant. 6.4 is compared to an Army sicut acies ordinata as an army with banners or a well ordered army Observ 1. Note hence that the Apostles had Authority over the Pastors and Bishops to command instruct rebuke exhort as appears by the two Epistles of St. Paul to Timothy and the compendium and breviate of them both this Epistle to Titus as also by the injunctions and decrees sent by them Act. 1.5 Observ 2. Hence it is evident that there are or should be several degrees of the Ministry in the Church and that they are not all equal 1 Cor. 12.28 Ephes 4.11 12. for the Ministers of the New Testament have their conformity unto those of the Old Testament and those of the old were a resemblance of the like orders and degrees of Angels for Moses had command from God to ordain all things according to the pattern shewn to him in the Mount Hebr. 8.5 Hence it followeth that the orders and degrees of Ministers c. See Notes in Hebr. 1.4 Observ 3. The Government of the Churches in the Apostles times was not Presbyterian the Elders themselves had over them a Power which Ordained them commanded them c. Titus 1.5 Yea St. Paul saith that he had the care of all the Churches The Church of Rome can produce no such speech for the Universal Authority of St. Peter 2 Cor. 11.28 Observ 4. Hence it follows that the Churches in the Apostles times were not independent as to the Apostles but subordinate unto Authority above them and over them in the Lord and they above them were subordinate unto a Superiour Power Paramount Thus the Churches of Crete as that Island was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were subject and depended on their Elders Those Elders or Presbyters were subject unto Titus who Ordained them Elders Titus 1.5 Titus himself was subordinate unto St. Paul by whose Authority he Ordained those Elders as he writes expresly Tit. 1.5 For this cause left I thee in Crete c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By what Authority did he this it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see then that there was a dependency of the Cretians on the Elders of the Elders on Titus of Titus on St. Paul they were not independent Observ 5. The Apostles will and mind when he spake from the mouth of the Lord was the Lords will and mind and accordingly that will of the Apostles was to be received 1 Thess 2.12 The Apostles had the mind of Christ and the will of God was done in them Observ 6. When the Apostles will desire intreat exhort or what other intimations soever they make they are all to be taken as commands proceeding from inspired men in the Name of the Lord 1 Thess 4.11 12. and 5.11 Beloved there hath been now a long time an ambition among all divided judgements about Ecclesiastical Government who should rule all the rest that every one might say as St. Paul speaks here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic volo sic jubeo I will But where is St. Paul's humility and meekness where is his patience and long-suffering c Who of them all endeavour to have the mind of Christ to have his will done in them who desire to be filled with the Holy Ghost as the Apostles Elders and Deacons were Wherever any such are that that 's the Government Jure Divino such may say it seems good to the Holy Ghost and to us Act. 15.28 Such may say with St. Paul volumus we will God Christ and such Governours have but one spirit one mind one will Observ 7. Believers have their time of weakness hankering and doubting about Divine Truth a time when they are not throughly perswaded of it Two things are required to every habit intention and radication c. See Notes in Matth. 24. Coloss 2.7 rooted and built up and established in the Faith this was figured by Cadesh Barnea Deut. 1. Observ 8. Titus must affirm this constantly that they who believe God be careful to maintain good works he being himself confirmed in this Doctrine he must strengthen others in it How can Titus or any man do that There is no doubt but wherever the heart is established with Grace there goes along with the Word a convictive Power which bears down before it all contradiction his Word was with power Luk. 4.32 And such a power he gives to his obedient ones Luk. 21.15 I will give you a mouth and wisdom that all your adversaries shall not be able to resist He made this good to Stephen Act. 6. and he is with his believers unto the end of the world Hence it is that the Prophets are commanded to strengthen men Deut. 3.28 Moses must strengthen Joshua and the Prophets are commanded to strengthen the weak hands and the feeble knees Isai 35.3 Hebr. 12.12 There is no doubt but from the Spirit of Faith which is the Spirit of Power there goes forth a Power with the Word whence it is that the believing souls
good name among men 2. As the will of the Lord is that no man should say to his Brother Racha so neither is it his will that any man should receive such an evil report of his Brother Exod. 23.1 Thou shalt not take up or receive a vain report 3. If to be called Racha be thought worthy of the Judgment and that he be liable to it who saith so to his Brother how much more liable is he unto the Judgment and worthy of it who is Racha who is a vain man 4. Whosoever shall say to his Brother Racha shall be liable to the Council These words contain the penalty due to the second breach of the Law viz. to be liable to the Council And what is the Council The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is common to all Sessions of Judges as well to that of 23. and of that three Judges as that of 70. or 72. which is here to be understood As the twelve Sons of Jacob gave names to the twelve Tribes as also the Heads and Princes of those Tribes and afterward the like number of Apostles was appointed by our Lord who had promised to judge the twelve Tribes of Israel So in memory of the LXX Persons who came with Jacob into Egypt Gen. 46.27 They ordained so many Elders and Governours over them and afterward our Lord sent forth the like number of Disciples Unto those seventy Elders the Lord sends Moses Exod. 3.16 and he reported the Lord's message unto them Exod. 4.29 Unto these Moses by the advice of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognizance Exod. 18.22 Afterward when Moses complained of his burthen the Lord himself ratifies the Counsel of Jethro and commands Moses to take seventy Elders whom he enabled with the Spirit of Judgment Numb 11.16 This Sanhedrim or highest Council consisted of Priests Levites religious and devout Israelites as appears 2 Chron. 19.8 This Council judgeth of all causes divine and humane civil and capital Reason The spiritual Judge looks at the root of bitterness which is envy pride anger impatiency c. He looks at the fruit growing or like to grow from this root of bitterness this root bears gall and wormwood even bitter words He looks at the direful issue of wrath even death it self Psal 57.3 He shall save me from the reproach of him that would eat me up swords are in their lips Psal 59.7 I have reserved a doubt here to be answered which was proper in part to the former point but here it may receive a more general satisfaction 1. Whether he who was angry with his Brother were liable to the Judgment or who saith Racha to the Council It may be doubted because jus gladii the power of putting Malefactors to death was taken away from the Jews by the Romans according to that of John 18.31 It is not lawful for us to put any man to death Josephus tells us that when Festus was dead Ananus the High Priest called a Council before Albinus came to be President of Judea and cited James the Lord's Brother and many others whom he condemned to be stoned to death But for this he was accused before Albinus the Governour because he called a Council without lieve of the President Now if the Council might not be called without lieve obtained of the Romans how much less might any man be put to death by Authority of the Council Yea the Jews themselves confess that forty years before the Second Temple was destroyed all power of judging criminal and capital causes was taken from the Jews All which if true how then saith our Lord that he who is angry with his Brother shall be liable to the Judgment and whosoever shall say to his Brother Racha shall be liable to the Council How could this be true when our Lord spake this When the power of judging and sentencing all capital offenders was now taken from the Jews I answer some go about to satisfie this doubt by saying that although the power of judging capital causes were taken from the Jews yet the manner of Judgment was well known out of the Law Deut. 16.18 and other places and the practice of it This answer I conceive no wayes satisfieth the doubt for our Lord doth not tell them only of what was past but warns them of the danger to come Nor doth our Lord go about to terrifie his Disciples with inania terriculamenta causeless fears and scare-crows No our Lord here saith That he that is angry with his Brother without a cause shall be guilty of the Judgment and he who shall say to his Brother Racha shall be liable to the Council Hereby our Lord warns his Disciples that although all civil power were taken from the Jews of judging criminal and capital causes yet there remained a spiritual power of judging and condemning wrath and reproaches proceeding from wrath as murder Yea by these very words our Lord doth constitute a Spiritual Judicature in his Church for otherwise it cannot be shewn what Judgment or what Council the angry man and he who calls his Brother Racha shall be liable unto Doubt 2. But it seems our Lord forbids any such power of judging or ruling among his people Matth. 20.25 26 27. Answer Here is utterly a mistake Our Lord by these words doth not take away Superiority of one over another or Spiritual Judicature since he is the God of Order and the Supreme Judge But he forbids such abuse of power as was among the Gentiles They abuse their power and authority over others looking only at their own Soveraignty without aiming at their good whom they rule This is understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to exercise dominion and to exercise authority whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition imports the abuse of dominion and authority Obs 1. Take notice from hence that there is or ought to be a Spiritual Judicatory a power of judging spiritual things in the Church of God How doth this follow Surely undeniably for if whosoever is angry with his Brother without a cause be liable to the Judgment and there were then no Civil Judicature Our Lord by these words necessarily supposeth a Spiritual Judicature unto which every one who is angry with his Brother without a cause is obnoxious and liable Otherwise our Lord the Judge and great Governour of his Church should be wanting to his Church in a matter of the greatest moment such as a power of judging spiritual things is such as Government is in the Church 2. There are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things as rash and unadvised anger The Apostle tells us that the spiritual man judgeth all things i. e. all spiritual things whereof he is a competent Judge Why then is there not such a Judgment such a
55.2 Attend unto me and hear me because of the voice of the enemy v. 18. He hath delivered my soul in peace from the battle that was against me Psal 56.1 Be merciful unto me for man would swallow me up he is daily fighting and troubling me v. 13. Thou hast delivered my soul from death my feet from falling that I may walk before God in the Land of the Living Psal 57.1 Be merciful unto me my soul trusteth in thee in the shadow of thy wings will I make my refuge until this tyranny be over-past He praiseth God for his deliverance vers 9 10 11. Psal 59. Save me from bloody men v. 16. He returns his thankfulness Thou hast been my defence and refuge in the day of my trouble Psal 64.2 3. Preserve my life from fear of the enemy who whet their tongues like a sword and shoot out their arrows even bitter words v. 7. God shall shoot at them with a swift arrow and they shall be wounded Psal 69.1 Save me O God for the waters are come in unto my soul in v. 35. God will save Zion Psal 107. Per totum So that whereas the Psalms are wont to be divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer and Praise because the most of them are reduced to one of these two heads not only these Psalms but many other admit of the same division the beginning of the Psalm being a Prayer enforced by this powerful argument and the end of it being a Praise Thanksgiving and Acknowledgement that God hath graciously granted our Prayer induced thereunto by this powerful motive Jer. 31.7 The Lord instructs his people to pray Save thy people the remnant of Israel and presently gives them the effect of their prayer v. 18. Behold I will bring them from the North Countrey and gather them from the coasts of the sea 3. Inquire we now into the reason of this why the Disciples imminent danger is so powerful a motive with the Lord to save them It will appear from the consideration of 1. The Lord himself 2. The Disciples and Saints of the Lord. 3. The perishing condition and imminent danger of the Disciples and Saints of God 1. If we consider the Lord himself 1. He knows 2. He is willing and 3. He is best able to save 1. He knows his poor weather-beaten Servants Psal 142.3 When my spirit was over-whelmed and drawn within me then thou knewest my path 2. The Lord knows and taketh notice of his Disciples condition in a storm Exod. 3.7 8. I have seen I have seen the affliction of my people and I have heard their cry by reason of their task-masters for I know their sorrows and I am come down to deliver them out of the hand of the Aegyptians 3. The Lord knows the dayes that is the times of affliction and calamity of the upright man Psal 37.18 4. He knows how to deliver the Righteous 2 Pet. 2.9 2. As he knows their necessities so he is affected with them Call upon me in the day of trouble Psal 50.15 Esay 43.2 3. O Israel fear not thou art mine when thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee for I am the Lord thy God the Holy One of Israel thy Saviour Refer this ad sensum spiritualem Ignis Aquae 2 Esdr 1-10 Dan. 6.17 20. 3. He is able to save A Saviour and a great one Esay 19.20 A Prince and a Saviour Acts 5.31 Though the Earth be moved though the Mountains be cast into the midst of the Sea though the Waters thereof make a noise though the Mountains shake with the swelling thereof There is a River the streams thereof make glad the City of God God is in the midst of it it shall not be moved Psal 46.2 5. He is the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sustainer supporter the main pillar and base of his Church as he is called Lord contracted of the old Saxon word Laford signifying a sustainer a supporter of Laef to support or sustain as he who bears all things by the word of his power Hebr. 1. 1 Cor. 10.13 He limits the temptation and will not suffer us to be tempted above what we are able He rules the raging of the Sea and the noise of his waves and the madness of the people and the stormy wind ariseth at his command Psal 107. and what it doth it is at his word Psal 148. 2. There is reason this should be a powerful argument in respect of the Disciples in a perishing condition they are his friends and favorites Such as he hath taken into his special patronage and tuition such as believe on him trust in him depend upon him and the reason is forcible for God being by nature most righteous yea righteousness it self he cannot but propend unto and naturally incline unto and naturally love the character and image of his own righteousness imprinted in his Disciples and Saints for the Righteous Lord loveth righteousness Psal 11.7 and therefore consequently save them of all others 2. He is most merciful and therefore he cannot but propend in mercy to his Saints of all other because the only obstacle and hinderance which stops the influence of his Mercy is removed from them and therefore if he be so merciful that he saves both man and beast how much more will he save his Saints Thus the Psalmist argues Psal 36.5 Thy mercy O Lord reacheth to the Heavens and thy faithfulness unto the clouds vers 10. O extend and draw forth thy loving kindness unto them that know thee and thy righteousness unto the upright in heart 3. If we consider the imminent danger it self the danger of perishing 't is a condition fit only for God to remedy And therefore Abyssus abyssum invocat the depth of misery calls upon the depth of mercy Psal 142.4 I looked upon my right hand and behold there was no man that would know me refuge fail'd me no man cared for my soul I cryed unto thee O Lord I said Thou art my refuge Esay 59.16 The Prophet having described the deplorable condition of the Church he looks for a deliverer but because he finds none He saw there was no man and wondred there was no Intercessor therefore his arm brought salvation unto him and his righteousness that sustained him so Esay 63.5 And why doth the Lord take the extremity of his Saints for his opportunity of helping them The Lord well knows that men are too prone to arrogate unto themselves the glory of deliverances It was their wit their policy their strength and what 's more ordinary in the carriages of great affairs then for men to ascribe the Glory of them to themselves or others And ye shall observe it in common discourses among men that most men have an eye at their own honour and alwayes they reflect upon themselves as
former and the latter rain the preventing and subsequent or following Grace He is the God of all Grace He makes the rain to fall upon the good and the bad He is Lord of the Sun and the Sun shining after the rain 2 Sam. 23. which ripens the harvest All the labourers are his he fits them and enables them for their work He hires them He sends them He pays them their wages yea whereas other Lords suppose their Servants strength whereby they labour this Lord of the harvest gives strength to his labourers whereby they work Obser 1. Here is then a lively type of the Lord Jesus Christ He is Lord of the harvest and hath supreme Authority over it and all whatever belongs unto it That Spiritual Joseph without whom no man must lift up his hand or his foot That Zaphnath-paneah Salvator mundi the Saviour of the world as the V. L. reads it Gen. 41.44 45. He is that discreet and wise man who gathered the plenteous harvest to save much people alive Gen. 50. He is the true Boaz in whom is our strength as the word signifieth the Lord of the harvest who came from Bethlehem the house of bread to oversee the reapers Ruth 2. who was of the kindred of Elimelech even God the King v. 3. yea v. 21 The man is near of kin to us one of our next kinsmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who hath the right to Redeem as it is in the Margin who is that but the Lord our Redeemer the true Joseph the Perfect One the true Boaz in whom is our strength without whom we can do nothing John 15. Obser 2. The due consideration of this great Lord Paramount the Lord of the harvest may let us see his great condescent that he is pleased to admit weak men to be his labourers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 3 Joh. 8. fellow helpers to the truth Repreh It may justly give check to bold Diotrephes who loves to have preheminence to Lord it over the Church 3 Joh. 9. to domineer over the Faith of God's Elect. To shame such let them consider that great Apostle St. Paul the Servant of Jesus Christ the great Prince and Lord of the harvest whom he sets over all his harvest and over his labourers who laboured more than they all who had the care of the whole field the care of all the Churches 2 Cor. 11.28 like him Ruth 2.5 See now his lowliness 2 Cor. 1. an helper of your joy their joy in harvest What boldness then is this of these deceitful workmen to usurp a power over mens belief Immittere falcem in segetem alienam To domineer over God's harvest 2. The Disciples ought to pray unto the Lord of the harvest that he would send forth labourers into his harvest Reason 1. He is by most ancient right the God of the Spirits of all flesh 2. He is by a new work the Lord of the harvest He hath begun his work himself Phil. 1.6 2. In regard of the work it self difficult as was shewn before which wants the help of the painful Harvester 3. The labourers are very averse and unwilling and therefore there is more than ordinary need that the Lord move them powerfully by his Spirit and therefore the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same word again Luk. 10.2 in the present Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he cast out or thrust out labourers into his harvest Obser 1. Labourers in God's harvest must be sent How can they labour how can they preach except they be sent Rom. 10. Paul the great Apostle who laboured more than they all he rejects man's mission Gal. 1.1 not of men nor by man yea the greatest Apostle of our profession Christ Jesus he is sent by his Father And so no doubt he was called of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Missus Gen. 49.10 which we read Shilo for so V. L. until Shilo come Donec veniat qui mittendus est Till he come who is to be sent Obser 2. Who sends them the Father He is Lord of the harvest Thus 1 Cor. 12.28 which is ascribed to the Son Eph. 4.11 And the Spirit saith Seperate to me Barnabas and Saul Act. 13.2 It 's horrible presumption for man to take this honour to himself It is the Father Son and Holy Spirit It is the Academy the great Sanedrim and Councel of Heaven not any University not all the Universities upon earth that can send forth such labourers into God's harvest The Son also payes them their wages Mat. 20.20 Repreh 1. The dull mert barren and sluggish Earth which will not suffer it self to be tilled nor receive the Seed of the Word O Earth earth earth hear the word of the Lord see Prov. 24.30 31 32 33 34. Poverty shall come as an armed man yea the curse of God Heb. 6.2 The ungrateful world to whom the Lord of the harvest hath sent forth labourers rising up early and sending them Mat. 23.34 viz. his Prophets the men of his Counsel wise men perfect men who have attained unto the wisdom Scribes taught unto the Kingdom of God Mat. 13. Able Ministers of the New Testament not of the Letter but of the Spirit 2 Cor. 3. Yet such is that labor improbus that wicked and importunate industry of of the deceitful workmen who sow their Tares and false Seed of impossibility to become ripe to attain to the full corn in the ear to come to the harvest Are not the labourers sent for this end Eph. 4.11 12. Luk. 8.14 Repreh 3. Who reap the blade instead of the ripe corn Rom. 7. a perfect man they are like the grass on the house top neither do men say to them We wish you good luck in the Name of the Lord. Object The scorching Sun of persecution ariseth because of the Word by and by men are offended Answ But as between the Tropicks there is a general wind blows which qualifies the heat So Christ hath where to feed his flock at the noon of persecution Consolation Alas I long for that ripeness that the hopeful blade promised may spring up Spes alit agricolas but I find too often my hopes blasted He that believes must not make haste Esay 28.16 The Lord's harvest is orderly he hath his Barly-harvest and then his Wheat-harvest for so in Scripture ye read that the Barly-harvest was before the Wheat-harvest Exod. 9.31 32. First the blade then the ear then the full cor◠in the ear It is the guise of many it is long before they hate the evil and love the good though even then the good which they would do they do it not yet even in this condition which is the Fathers harvest they think themselves fit to be carried into the Barn even the Kingdom of Heaven Non pervenitur ab extremo ad extremum nisi per medium As we say in Natural Philosophy We first live the life of a Plant then of an Animal then lastly of a
and reconciliation in the mouth of the Reprover which regains the sinner unto God Job 33. Therefore the Grace of God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.10 And thy pound saith the Servant hath gained ten pounds 2. In respect of the sinner himself who is indeed the greater gainer who hereby is recovered by Faith and Obedience unto the Word unto Himself and to his God Obser 1. The sinful man is meerly cheated and beguiled by Satan who deceives all the world Rev. 12.9 and cheats and robs the man of his Soul of Himself He is an arrant plagiary a man-stealer 1 Tim. 1. Obser 2. The sinner who hears not who repents not who returns not at the Lords reproof in the mouth of his Brother he is a lost man Prov. 29.1 1 Sam. 2.25 2 Chron. 25.16 How precious should the Soul of our brother be unto us how industrious and careful should we be of him admonishing him reproving him out of the word Obj. I am not Book-learn'd nor can every man be like Apollos mighty in the Scripture Answ But every man may give to other yea to all men a good example of life and that 's more powerful than the word it self 1 Pet. 3.1 And what knowest thou O Wise whether thou mayest save thy Husband 1 Cor. 7.16 Repreh Those who go not about to gain their brother unto God but to gain their brother and what is their brothers unto themselves This is the manner of the false Teachers in these dayes as St. Peter prophesied of them 2 Pet. 1 2 3. 2. It is thy brothers sin whose keeper thou art Eccl. 17.14 He gave every man a charge concerning his brother 3. If thou reprove him not thou wilt make his sin thine own sin And therefore what ye read Lev. 19.17 Thou shalt not hate him nor suffer sin upon him may as well be rendred that thou bear not sin for him And therefore the Lord tells Ezechiel chap. 3.18 That he will require his brothers blood whom he reproves not at his hand Whence that saying is true Amici vitia si feras facies tua similis poena facientes manet consentientes Bernard 4. The effect of thy reproof is 1. Recovering of thy brother from the Devil's snare 2 Tim. 2.25 26. Jam. 5. ult 2. Regaining him to himself 3. To his God Modus The manner of reproof it must proceed from Love 1. to God 2. to our Neighbour 1. To God for who ever loves him he desires the enlargement and encrease of his Kingdom and consequently the diminution yea the wasting and spoiling of Satans Kingdom 2. To our Neighbour for not to reprove him is to hate him Lev. 19.17 and that 's to murder him 1 Joh. 3. Now if love to our Neighbour incline us to defend him and save him as much as lieth in us from the Sword from Pestilence from Famine from Poyson from Death it self how much more should it move us to save him from his sin especially if we consider the Lord Jesus Christ who commands this he himself our elder Brother offended came in the coolness of the day to correct us and reprove us and in the secret place of our hearts tells us of our faults between him and every one of us alone If we reform not he suffers our secret sins to come abroad as it were bringing witnesses one or two against us to amend us if yet we repent not He will bring us to the judgment of the Church and leave us as he found us at first even as Heathens and Publicans 2. With lenity meekness and softness of spirit reproof must needs be bitter to the sinful man it 's contrary to him and therefore it must be covered and conveyed in the sweetest words Gal. 6.1 2 Tim. 2.25 3. Seasonableness Dum furor in cursu est currenti cede furori Herein was seen the discretion of Abigail 1 Sam. 25.36 37. And the wise man commends such reproof Prov. 25.11 4. The Reprover must himself be a Brother 3. The offended Brother must reprove him who neglects private reproof before one or two if he will not hear thee take with thee one or two more This is the process with him who begins to be obstinate in his offence A further means is here prescribed to be used for his recovery Reason in regard of the person 1. offending 2. offended 1. The person offending it's possible may not know or acknowledge the fact or if he know it he may doubt whether it be a sin or not and if he acknowledge it a sin he may be so put to shame that he may not do so any more 2. In regard of the party offended he hath satisfied his Love unto his offending brother he hath done his duty and he hath witness of it If by this means he can gain his brother happy men both Exhort To gain our brother unto God this hath been the practice of all the Saints of God in their times to win Souls unto him This was Abrahams business while he lived at Haran The Souls that they had gotten in Haran Gen. 12.5 Chald. Paraph. those whom he made subject unto the Law O how active was the Holy Apostle 1 Cor. 9. And the wise man speaks of the Saints that they shall be tanquam scintillae in Arundineto 5. The offended person must complain to the Church of him who neglects the reproof of two or three This is the third reproof following the third degree of the offenders obstinacy wherein we must enquire what is here meant by the Church No doubt our Lord directs his Disciples and us to no other than the True Church which is a Congregation of self-denying faithful and obedient men and women See Notes on Heb. 1. Such a Church as this is either Universal or else Representative and this also is a Congregation of such and those the principal and choice of such The reason why the offended person or brother must tell the Church and complain to it of him who neglects the reproof of two or three the reason is 1. In regard of the Reus or party offending that the awful presence of holy men may strike a terror into him Psal 9.20 Esay 45.14 2 Cor. 14.24 25. 2. The Church is a Congregation of spiritual men to whom the cognizance of such things belongs 1 Cor. 2. The spiritual man judgeth all things unto a representative Congregation of such the Apostle writes Gal. 6.1 Ye who are spiritual restore c. 3. Were the Church whereof our Lord speaks such as the Apostle foretold it should be and we find his words most true 2 Tim. 1 2. Having a form of godliness but denying the power of it were the offending brother brought before such a Church or Congregation of men would such an one be any whit moved by them to repentance would he be stricken with awe or reverence at their presence would he say God is in you of a truth I believe rather that
if he judge rightly he would say the Devil is in you of a truth Obser 1. Note here what is the supreme and highest Judicatory of Divine matters whereunto the last appeal for their decision and determination lies what else but the Church of Christ the Congregation of men who fear God deny themselves take up their Cross and follow the Lord Jesus Christ through his death into his life Obser 2. The Lord wills not that sin should want a check If the offender become obdurate and obstinate the party offended must be as constant and resolute Malo nodo malus quaerendus est cuneus Obser 3. This discovers unto us the present divided Babel wherein at this day the Church of Christ is scattered here and there wherein every divided party makes choice of certain tenents as Orthodox and Right and binds up it self within those which they call their Principles And these they must not exceed or go beyond or dare think otherwise lest they be too wise or too good like the Ephesian Common-wealth which kept all their Citizens of one size So that no man must dare to exceed another in Justice and Righteousness whence it was that they banished Hermadorus and gave this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to these they judge all others Heterodox Heretical Erroneous condemning and judging one another and being condemned and judged one of another Happy thrice happy they who in this confused Babel wherein so many contrary winds of false doctrine blow wherein there are so many false Prophets and false Christs so many divided parties one opposite unto other every one yet boasts it self to be the Church of Christ Happy thrice happy they who know the joyful sound who know where the true Spirit breaths which are the true Prophets who is the true Christ which is the true Christian Church Repreh 1. Him who assumes to himself the cognizance of all Controversies in Religion of all doubts and difficulties who takes himself to be that Spiritualis homo qui judicat omnia who thrusts himself alone or some substitute of his into the place of the whole Church One of his Faith writes thus Quaenam est Ecclesia cui peccatum pertinacis dici debet He answers Equidem tempore antiquo Ecclesia erat congregatio fidelium for no Excommunication was made but by the Church gathered togegether according to 1 Cor. 5. But because it was too much saith he for the Church so often to be called together it pleased the Church that Excommunication should be made by one Ecclesiastical Judge It was too much c. was Jeroboams argument 1 King 12.28 29. wherefore he set up his Golden Calves for Gods It pleased the Church but what Church quo jure more of that anon But if he be that spiritual man Mat. 24.45 let him take heed he be not found to be v. 48. that evil servant Repreh 2. Those who assume to themselves the power to judge of persons and things controverted in Religion yet are not the true Church of Christ 6. He who neglects to hear the Church must be as an Heathen or Publican 1. What was an Heathen 2. what was a Publican 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence our English word Heathen is derived is no more than Gens and Gentilis a Nation and of a Nation howbeit in Scripture they are properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heathens who are strangers from the Common-wealth of Israel and ignorant of Divine worship and service This we have described 1 Cor. 12.3 Eph. 2.11 12. Such an one is here in the Text an Heathen i. e. an Vnbeliever and Irreligious The reason why the Jews thus accounted and called all Nations Heathen and Gentiles but themselves was because they held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which signifie the People such as Gods peculiar people proper to themselves and called all other Nations by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations Gentiles Howbeit the Jews themselves in Scripture are very often called by the same name as Josh 3.17 c. See Notes on Zeph. 2.1 2. A Publican was properly such a one as bought of the Romans the Toll and Custome whence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who bought the Customes which Office though lawful Luk. 3.13 yet was it very odious by reason of their Covetousness and Rapine So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch of the Greeks But the Jews above all other men hated them not only because they exacted money of them but also because they so did in the name of the Romans whom they thought unworthy to reign over them as acknowledging no Governour but God himself This begun by Gaulonites hence it was that they accounted them with the worst of sinners coupling Publicans and Sinners and Publicans and Harlots together esteeming them unworthy to be conversed withal as prophane persons yea unfit to give testimony in Civil Matters yea they became so hateful that it was a proverbial speech among them Take not a Wife out of a Family whereof any one is a Publican Because they are all Publicans i. e. all wicked people as if one Publican like a soure leaven leaven'd the whole lump Why must he who hears not the Church be an Heathen and Publican 1. The Church hath the last determination of such Controversies 2. The Offender declares himself unworthy of Christian Society Doubt Whether ought such an excommunicate person to be so estranged and alienated from us that we ought to have no commerce no society no friendship at all with him The reason of this doubt is because Mat. 5. Our Lord enlargeth brotherly love even to general love and v. 47. If ye salute your brethren only do not the Publicans do the same They who are without the Church of Christ or Society of Christian men they are either such as were never within as Eph. 2. or such as either depart from the houshold of Faith or are cast out of it Of these there is a great difference for with the former we may converse with the latter not so The Apostle warrants this distinction 1 Cor. 5.9 10 11. 1 King 13.8 9. 2 Thes 3.6 Yea so severe was the Discipline of the Primitive Times in this case that a real and true brother must not so much as salute him who was only called a brother But as the Jews saluted only their brethren as our Lord intimates Mat. 5.47 accounting all others unworthy of their salutation Even so estranged ought the Church and her genuine Children to be from those who had professed Christ and his Truth but were now fallen away or deservedly cast out So much St. John gives us in precept 2 Joh. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say not to him God speed Yea in practice also saith Irenaeus When John the Lords Disciple came to Ephesus to bath seeing Cerinthus
an Apostate there he leaped out again unwashed saying he feared the Bath would fall because Cerinthus was in it an enemy of the Truth Iren. lib. 3. chap. 3. Tertullian gives a very satisfactory reason in his Book de Poenitentia Such an Apostate saith he who returns by his disobedience to his former sins doth he not seem to say That he prefers the Devil before God himself for he seems to have tryed both and compared both and now upon experience to give his judgment that he is the better master whose servant again he chuseth rather to be And whereas by repentance of his sins he was reconciled unto God by repenting of his repentance he becomes reconciled unto the Devil And therefore he becomes so much the more hated of God by how much the more he is accepted of his rival the Devil Obser 1. Hence it follows that the Church of Christ of which he speaks in this place must be a Congregation of self-denying faithful and obedient men sanctified pure c. for such a Church must be of a life most contrary to the life of the Heathens and Publicans Otherwise if the Church here meant may be allowed her spots of deformity and her writness of the old man of sin mark what must necessarily follow That the Church judging and the sinful offender judged are of one and the same condition sinful men all only differing either in the several kinds or at the best in the several degrees of sins Happily the Church judging may be covetous the party to be judged prodigal and wastful that the wicked shall judge the ungodly a sinful Church excommunicate a sinful member of that Church which is tantamount That Satan shall cast out Satan Yea hence it may come to pass that a Church or Congregation of Heathens and Publicans may excommunicate and cast out a member of the true Christian Church according to that in the Epigramm That one sober man among a company of drunkards was censured by all as the only drunkard Lest this might seem less probable unto any one or two instances without exception will prove the truth of it The Sanedrim or great Council of the Jews consisted of the most learned in the Law and the most Religious in that Nation yet were they the men who condemned the Prophets to death so that it could not be that a Prophet should perish out of Jerusalem Luk. 13.33 34. Yea that very representative Church of the Jews judged our Lord Jesus Christ worthy to die c. The like we may say of the Latin Church that now for many years it hath condemn'd men to death for Hereticks and Schismaticks who have been living members of the true Church of Christ Yea may we not say the like of the present visible Church as it is called that since it teacheth that no man is able either of himself whereof there is no doubt or by any Grace received in this life perfectly to keep the Commandments of God but doth daily break them in thought word and deed may we not say of such a Church that so breaks the Commandments of God daily in thought word and deed that they will condemn for Hereticks and men of erroneous Judgements such as can truly say with St. Paul I know nothing by my self I am able to do all things through Christ that strengthens me Phil. 4.13 Those who keep the Commandments of God and have the testimony of Jesus Christ Rev. 12.17 and 14.12 Here are they who keep the Commandments of God and the faith of Jesus 22.14 I doubt not but such a representative who profess daily to break the Commandments in thought word and deed would condemn even every such one as should profess the keeping of Gods Commandments yea the possibility of keeping them Nay since the Jewish Church it self never delivered so absurd a tenent but rather taught the contrary I doubt not but if our Lord Jesus Christ should again converse in the flesh a Representative Church of such a Faith would put him to as shameful a death as the Jews themselves did By all which it's evidently necessary that that Church which excommunicates a sinful Member as an Heathen and Publican be it self an holy faithful pure and obedient Church otherwise no doubt it were better to be an Heathen man and a Publican than a Member of such a Church Obser 2. Of what account incorrigible and impenitent men ought to be with the Church of God even as the Heathens and Publicans Obser 3. He who neglects to hear the Church he must be in no worse estate than an Heathen and Publican Our Lords warrant extends no farther and therefore we ought not by any means to enlarge it That Rule in the Civil Law is here to take place in poenalibus odiosis litera sequenda est The letter is the rule in all penal laws which we must not exceed In other cases favores ampliandi favours are to be increased not punishments And therefore it 's worthy the inquiring by what authority or warrant of the Lord Jesus the Church can exceed or go beyond this censure Let him be an Heathen and a Publican Our Lord saith not if they hear not the Church then confiscate their goods and imprison their persons this is worse than the Pharisees who make a man a bankrupt together both in body and soul It 's evident that the Lord Jesus neither exercised any further power nor gave be any other authothority to his Apostles nor did they practise any such nor gave any such Rule to the Church according to which they might force men See Notes on Gen. 24.1 2. But the truth of God will suffer And what course do men take for recovery of Gods truth the person offending is produced His Judges say do you recant of your errour the party accused answers I know not that it is an errour I would be convinced by argument out of the word of God You are not called for to dispute but to recant So I would saith the other if I were perswaded that it were an errour and not the truth of God The issue of all is Away with such a fellow from the earth Exh. Hearken to reproof while it is yet time To day while it is called to day harden not your hearts The time may come that we may desire a Reprover neither be heard for our selves nor others Luk. 16. NOTES AND OBSERVATIONS UPON MATTHEW XIX 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And behold one came and said unto him Good Master what good thing shall I do that I may have eternal life And he said unto him Why callest thou me good there is none good but one that is God but if thou wilt enter into life keep the Commandments YE heard lately part of a Dialogue between an Host and his guest These words present us with part of another Dialogue between a Master and one who would be his Disciple wherein we have
Observ 1. Our Lord Commends unto us by his holy Example holy retirement and sequestring of our selves from the multitude This is our Lords frequent practice This holy retirement our Lord commends unto us after he hath wrought some great and notable work as after his Miracle of feeding five thousand with five loaves and two small fishes Joh. 6.9 25. and here after his cure of the withered hand A practice of our Lord quite contrary to the guise of most men who when they have done any thing more notable they commonly shew themselves to the multitude As Theophrastus gives the character of a vaiâ—-glorious Orator who after he had made his Oration Ye shall find him saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we would say upon the Exchange or in the Market as Themistocles after his great Victories shewed himself openly at the Olympick games How contrary is our Lords practise hereunto After his Miracles and Works above Nature he withdrew himself from men that he might not seek honour of men but might give all glory intirely unto God Observ 2. Holy businesses are to be transacted and performed in holy places prayer unto God in Gods prayer-house Not that this duty of Prayer is to be confined unto any one place for as the time is unlimited and men ought to pray continually Luk. 18. So is the place also without confinement men ought to pray every where liftng up holy hands 1 Tim. 2.8 But as there were set times of Prayer Evening and Morning and Noon-day Psal 55.17 and set hours of prayer in the Apostles times Act. 3. So were there certain set-places of prayer wherein men ought to pray even a Prayer-house as the Lord saith of his Temple My house shall be called the house of prayer Observ 3. There is no time unseasonable for prayer unto God Our Lord prayed in the night when others sleep Yea the night is a more seasonable time of prayer when the soul may maintain a Soliloquium an holy intercourse with her God by prayer Solus Deus cum sola omnia Cant. 3.1 By night in my bed I sought him whom my soul loveth I remember thee on my bed and meditate on thee in the night-watch Observ 4. Holy retirement is not for vain speculations Surely the Schools of the Prophets have not their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from being idle and lazy nor Ludus literarius from lusus playing and sporting O no but the quite contrary Such places of retirement and withdrawing of our selves from men and outward imployments are ordained for this end That we might learn to draw near unto our God and the things of God And that we might draw others also And this was the practise of the old Prophets and the Ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monks They withdrew themselves from the World that they might more entirely live unto God Whereas the later kind of Monkery unless they be much wronged is a perverse imitation of the former and little other than a retired idleness Observ 5. Great important occasions require long continuance intention and fervency in prayer Such a long prayer we read Solomon made 1 King 8. but it was upon a most solemn and extraordinary business The Dedication of the Temple And our Saviour made a long prayer Joh. 17. but it was for the whole Church both which then the Father had given him and for those who should afterward believe in Christ vers 20. Thus our Lord prayed here probably a long prayer but the occasion was important The Ordination of the twelve Apostles Oserv 6. Of how great importance is the sending forth of the Apostles and Teachers into the World Our Lord before he ordained his twelve Apostles he watched and prayed unto his Father and continued in his Devotions all night it was a business of greatest moment they were to seizin mankind which the Doctrine of the Father Son and Spirit He tells them so Matth. 5.13 Ye are the salt of the earth They were to enlighten the World with the Light from Heaven So our Lord tells them ye are the light of the world vers 14. They were Preachers licensed for the whole World So he gives them Commission Matth. 28.19 Go and teach all nations They were Exorcists whose office was to cast out Devils They were Physicians of all mankind for he gave them power over unclean spirits to cast them out and to heal all manner of sicknesses and all manner of diseases Matth. 10.1 this Power he had in himself this Power he imparted unto his twelve Apostles whom therefore he is said to have made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 4.13 He made twelve and accordingly they seizined the Earth enlightned the World preached to all Nations cast out Devils heal'd all manner of Diseases This was an argument and object worthy a whole nights Watching Devotion Meditation and Prayer But what Did that power cease with the Apostles who then received it Surely no for we read 1 Tim. 4.14 Neglect not the gift that is in thee which was given thee by prophesie by the laying on of the hands of the Presbytery 2 Tim. 1.6 I put thee in remembrance that thou stir up the gift of God that is in thee by the putting on of my hands So that there was like power given and like power received and therefore the like prayer was made Our Lord at the ordaining of his Apostles made such earnest prayer And he gave then order to his Church to make like Prayer upon like occasions Matth. 9. where immediately follows the Ordination of the twelve Apostles Matt. 10.1 and accordingly ye read of the Apostles practise Act. 1.24 When Matthias was chosen they prayed and said Thou Lord who knowest the hearts of all men shew whether of these two thou hast chosen and 14.23 when Paul and Barnabas were sent forth they prayed with fasting and is there not the like necessity at this day among mankind that the Word of God be preached that the evil spirits be cast out diseases heal'd c But is there the like power given or receiv'd at this day Paul and the Presbytery gave it and Timothy receiv'd it as you have heard But do those who ordain at this day give the like gifts or do those who are ordained receive the like gift by the imposition of the ordainers hands would God it were so But since such imposition of hands is ineffectual what can we judge of the present Ordination but that it is an empty form of Godliness without the power of it Repreh 1. This Example of our Lord doth not warrant prolix and tedious prayers upon ordinary occasions for such long prayers have no countenance no authority in the whole Word of God Therefore saith the Wiseman Let thy words be few Eccles 5.1 2 3. Matth. 6.7 8. When ye pray use not vain repetitions And 23.13 14. The Scribes and Pharisees hypocrites for a pretence make long prayers who therefore shall receive the greater damnation
can come to me except my Father draw him unto which attraction whosoever obeys he yields up himself and is no more his own 2. A second necessity is Medii of Means conducing to the end whereunto self-denial tends for whereas we therefore come after Christ that he may bring us unto God it 's necessary that the sensual lusts and carnal mind be removed which is enmity against God Doubt But is this possible so to deny our selves That the will of our God should be done in us Not all at once the want of distinguishing the several degrees of proficiency in Christs School obscures many Divine Truths There are degrees of Self-denial according to three Classes or Forms of Christ's School 1. When we empty our selves of our selves that the Lord works only a will in us but little or no power As an obedient Child hath his Fathers will in his but no strength to effect it so Rom. 7. To will is present with vers 18. 2. When power is added as when the Child is grown up to a young man so Phil. 2.13 It is God that worketh in you to will and to do 3. When they are wholly resigned up unto God to be disposed of so that such self-deniers have nothing at all left of propriety in themselves no intanglements at all with the Creatures insomuch that in such notable proficients that petition in the Lords Prayer is fulfilled and such as these become Gods heavens upon earth which declare his glory Psal 19. ye have these three as in many places of Scripture so altogether 1 John 2.12 13 14. Doubt 2. But if we must deny our selves how can we love our Neighbour as our selves Surely best of all when we love our selves only in God and in order unto God and so there is a lawful self-love according to which we love our neighbour as our selves according to this saith the Apostle No man ever hated his own flesh but nourisheth and cherisheth it Eph. 5.29 This love is guided by our love to God Observ 1. As obedience is submission of ones own will unto the will of another so self-denial is the renouncing of our own reason will affections all we are that the will of our God may be fully done in us so that the will of God may have that full power in us that our own will had before and that our will may be transformed changed and emptied into Gods will for the spirit of God insinuating it self and emptying it self on the humbled and obedient soul consumes all our own misled reason and proper will also that we neither have nor use any other reason will or affections but resign up all unto the will of God Observ 2. The reason why there are so few true Disciples of Christ among the great crowd of his followers few you will say who is not a Disciple of Christ 't is such a question as ye read Mar. 5.30.31 and may be answered like that how few are there such that as she touch our Saviour and are healed by him Aristotle affirms that as the principal part of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom since many Divines follow it is no marvel that there are so many so proud so self-loving and falsly called Disciples Observ 3. Observe what is the reason of these evil times 2 Tim. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriack Tempora dura hard times why for instead of self-deniers shall be self-lovers have there not been alwayes such yes but not in the Church we have now self-loving Christians that appears vers 5. They have a form of godliness but deny the power of it heretofore such were cast out of the Church now there 's no notice taken of pride covetousness and the like I do not remember that envy covetousness pride or wrath were enumerated among the sins which excluded men from the Communion men may be such yet very good Christians Well for these things the wrath of God comes upon the children of disobedience and these are the men that make the times evil Rom. 1. Notwithstanding the many changes that have been among us we are the same men and not changed as the Lord threatens Moab Jer. 48.11 We have been changed from vessel to vessel yet the ill taste and scent remains what is in this case to be feared surely that the Lord who rules this later age with a rod of iron will break us one upon another as a potters vessel wherein there is no pleasure Observ 4. The great love of our Lord and Saviour unto strayed man he will not suffer him to lose himself in a forreign and strange being and estate for as Plato required in those whom he admitted into his School so our Lord a greater then all Philosophers requires something in those whom he admits into his School Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato never came so high as self-denial Our Lord no man who denies not himself no man who takes not up his Cross daily two main duties which are often iterated by our Saviour in the Gospel But where Plato left there Christ begins Observ 5. Observe the ready way leading unto Christ the gnomen that directs unto him self-denial 't is not study nor reading nor meditating nor hearing though these may be good helps for man to know himself that he may deny himself none of these render a man worthy of Christ a man may do all these yet be no Disciple of Christ none of all these strikes at the great idol self 't is that which stands between us and Christ Repreh 1. This reproves disobedient men who flatter themselves with the name of Gods people when they live in a course of disobedience unto God there were such in the Apostles time Tit. 1.16 These deny not themselves and so are not followers and Disciples of Christ but they deny God himself Covetous men deny Christ 2 Pet. 2. Christ is Righteousness unrighteousness denies him he is wisdom folly denies him he is truth falshood and lies deny him he is holiness prophaneness denies him as often as we are overcome by any sin we deny our God so often as we overcome sin and deny our selves we praise God and confess him Psal 50. ult Repreh 2. This reproves proud Adam in the most of us every man would be his own guide counseller King God that suggestion of Satan yet sounds in our ears ye shall be as Gods Corrupt nature is inclined and bended unto it self recurva in seipsam seeks in it self its own rest and contentation loves all the Creatures for it self yea God himself for it self this was figured by the Woman whom Satan had bound she could never be loosed till Christ loosed her Satan binds up iniquity in the heart even of a child and we are never loosed from it until the rod of correction that is the law of the Father and his attraction and Christ's work in us loose us and set us free he came to dissolve the works of the Devil 1
I flee who is there that being as I am would go into the Temple to save his life Wherefore he concludes I will not go in In that great persecution against the Church Act. 8.1 The weak and young friends of Jesus Christ were all scattered abroad throughout the regions of Judea and Samaria except the Apostles Observ 1. The Lord hath put fear and other passions and affections in his friends power He tells them where they shall place it and where not These are especially the beasts which the Lord commands the man to rule over and then is the man in the upright estate when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and mind of Christ is supreme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul under it and under both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brutish passions and affections Observ 2. Death is not the most terrible thing or most of all to be feared Which is directly opposite unto that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death is most terrible and he gives his reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic. 3. chap. 9. Whereby we may sadly consider how dangerous a thing it is to take the tenents of Philosophers for truth without examination by the Word of God What is more ordinary than that of the Philosopher used by Divines and approved by them and swallowed down by the credulous people who will believe such men what ever they say but not others which bring the express Word of God for their warrant which yet you see directly opposite unto the truth it self Thus the subtilty and cunning of the Serpent spoils us of Divine Truth as the Serpent dealt with our first Parents made them naked to their shame Gen. 3.7 And therefore the Apostle gives us sovereign counsel Col. 2.8 Beware lest any one spoil you through Philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is properly plunder you and 't is the worst plunder to rob us of Divine Truth such a plunder is this The true Philosophy according to Christ teacheth us not to fear them that kill the body Philosophy and vain deceit tells us that we cannot chuse but we must fear them because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against this I oppose 3. Death it self is not to be feared by the friends of Jesus Christ Feared yea what friends of Jesus Christ who knows the evil world would desire to live in it except only to do the Lord Jesus all friendly offices and to help to deliver their neighbour out of the world He is afraid to dye who hath no hope afterwards to live saith Chrysostom Observ 3. What is the true Martyrdom what else but that the friends of Jesus Christ lay down their lives for his sake This is verum Martyrium i. e. a true and real witness unto the truth of God which is not to be given by words only for so they who are the enemies of Jesus Christ can give a verbal testimony The real testimony or martyrdome is with the voice of the life and death Such witnesses such worthies were the Apostles of Jesus Christ Act. 2.32 God hath raised Jesus from the dead whereof we are witnesses and with great power gave the Apostles testimony witnessing to the hazzard of their lives 5.30 31 32. We are wont to say we must lay down our lives if need require Nay our Saviour saith we cannot be his Disciples unless we lay down our lives our evil lives and that is the true Martyrdom See how the Apostle triumphs over all the enemies which might hinder him and the other friends of Christ from union with him Rom. 8.34 It is Christ that dyed yea rather that is risen again who shall separate us from the love of Christ c. Observ 4. The Disciples of Jesus Christ have enemies and such enemies as hate them even to death See Notes on 1 Thess 4.1 I dare appeal to the consciences of many who hate and oppose others by whom they know no evil whether that be not the very true reason why they hate them The will of the Lord is that his friends who do whatsoever he commands them should not fear the imminent perils of death it self yea that the daughters of Abraham his friend should not be afraid of any amazement 1 Pet. 3. Observ 5. See then who are the only truly valiant men who but the friends the Lovers of Jesus Christ Rom. 8. This admonition is directed as to all the Friends and Disciples of Jesus Christ so especially as appears by the context with the former words unto the Minsters of the Word it 's a notable ground of their boldness and resolution to preach the Truth of God and bear witness thereunto even to the death as Jesus Christ Isai 50.6 Christ speaks it of himself and all his friends Job 3.11 Verily verily I say unto thee we speak what we know and testifie what we have seen And so must the Ministers of God do they must testifie and witness the Truth of God which they know 'T is great rashness in men to testifie what they know not yea and cast away their lives and all in testimony of what they know not Our Lord commands his friends to preach and testifie of him even to the death but how canst thou whoever thou art confess Christ whom thou knowest not 'T is true indeed thou hast read much of Christ in the Scripture But hast thou ever seen his shape So saith our Saviour to the Pharisee Joh. 5.37 thou hast never seen him he is not formed in thee in death and in life thou art not a partaker of Christ Heb. 3.14 and 12. 2 Pet. 1. and how canst thou bear witness to him and confess him and that to the death They who bear witness of Christ they must know him Mark what our Lord saith to his Father Joh. 17.22 23. The glory which thou givest me I have given them that they may be one even as we are one c. Now consider with thy self hast thou received this glory of Jesus Christ Art thou one with him Is he one with thee and with the Father If so it be then thou knowest who he is and mayst give testimony if thus thou knowest Jesus Christ that confession of the Apostles may be thine 1 Joh. 1.1 That which we have seen c. Let every one consider well whether he know Christ thus yea or no before he confess him Otherwise to prate and talk of him before thou art conformable to his death and not partaker of his Divine Nature thou speakest what thou knowest not and bearest false witness of Christ Repreh 1. Those who out of pretence of friendship to Jesus Christ neglect their bodies Col. 2.21 22 23. Such as they who use their bodies rigorously kill that which ought to live and cherish and nourish that which ought to dye No man ever hated his own
he saith unto us as Paul to the Gaoler Do thy self no harm Shall Sathan prevail with us for the greater and shall not our God prevail with us for the less 2. This reproves us for our abuse of what power we have Our God hath power to do us the greatest hurt yet he doth it not If we have power in our hand to do hurt commonly we do it we act ad extremum and they under our power shall feel it that we have power when we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the higher powers who have been in the Church or the Common-wealth may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things are now in fieri not done but in doing the excrescency and exorbitancy of power suppressing If the powers that are prove irregular and excessive God will suppress them Consol O the happiness of Christ's true friends in these perilous times The power of killing and casting into hell is in their great friends hand I have been angry with my Brother hated him reviled him But alas I am a sinful man and I shall be cast into hell He saith not that he doth cast into hell but he hath power to cast into hell so Matth. 5.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be in danger of judgement c. he saith not he shall certainly be condemned and cast into Hell But art thou faln into sin Abide not in it Rise up again from the dead and Christ shall give thee life believe in thy great friend He that believes in me although he were dead yet shall he live Joh. 5. But put case thou be cast into Hell Thy God I speak to thee friend of Jesus Christ who doest whatsoever he cammands thee thy God is there with thee Psal 139.8 though I make my bed in hell thou art there Hear the Prophet David's confidence though I walk through the valley of the shadow of death I will fear no evil Psal 23.4 Faith in the operative power of God hope of life and salvation hath an anchor within the veil Love to God and his Righteousness these and such as these will not cannot stay long in hell and death but must rise maugre all the power of Satan Hell and Death and all whatever is not God himself God takes notice of these things 1 King 14.13 Abijah only of Jeroboams house shall come to his grave because in him there is found some good thing towards the Lord God of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good one of God was in him Christ was in him and he cannot perish it is impossible Isai 65.8 As the new wine is found in the Cluster and one saith destroy it not for a blessing is in it so will I do for my servants sake that I may not destroy them all 1 Sam. 2.6 The Lord brings down to the grave or hell and brings up again It is not the blood of Abel which crys aloud but the blood of Jesus Christ the Mediator of the Covenant and the blood of sprinkling that speaks better things than that of Abel Heb. 12.24 But the pains of hell gat hold of me Psal 116.3 It is the common passage of all Gods people See Notes on 1 Sam. 2.6 post medium Exhort Hath the Lord power to do this O then prevent him that he do it not A blow met half way lessens and abates if not breaks the stroke Amos 4.12 Because I will do this unto thee prepare to meet thy God O Israel because he will send the pestilence the famine the sword c. therefore prepare to meet thy God O Israel Where shall we meet him Every one would be glad to meet him in his own way but not out of our own way we will not go to meet God in his ways There are most of us too wise in finding out ways to escape the condemnation of Hell There is a small narrow way leading out of hell and death into the everlasting life which the vultures eye hath not seen yet will men pretend they know it very well we know all have knowledge This small narrow way men are not wont to take such as our great friend hath directed us unto but every one will make a way by himself according to their own wit and in such a way they walk most willingly But truly howsoever they make every one his way as narrow as they will one man by abstaining from this another from that doing this or doing that and herein men place their consolation Mean time every one loves only those who travail with him in his way and hates all others that go not step for step with him in his way which every man thinks his own narrow way best his own cross that himself hath made his own gate that he goeth through the only strait gate But to what purpose is this that a man should forsake one thing and bind himself to another leave one error and embrace another when all this while all these are no other than so many small paths cut out of the broad way and many walk therein unto condemnation O Beloved what an incorrigible over-sight what a double hell and death will this be at the last day when we shall have born many an heavy burden been long time weary and heavy laden and when we think at length to enter into life out alas we shall find when it will be too late that we have all this while walked in a way of our own making and chusing a narrow way cut out of the broad way which leads unto death and condemnation There is a way saith Solomon which seems good to man but the end of it are the ways of death O Beloved as ye love your own souls get out of it What then is that way which leads from hell and death unto heaven and everlasting life What else but Jesus Christ himself the way the truth and the life that Jacob's ladder which reacheth to heaven He himself hath been obedient to his Father even to the death the death of the Cross overcame sin death and hell This way he hath tried before us in all self-denyal and patience in all meekness in all righteousness and holiness in all obedience that we should follow him in the same way in the faith and become partakers of his divine Nature and through him overcome hell and death and condemnation There is room to them who are in Christ This is the high-way from hell to heaven The way of life is above to the wise that he may depart from hell beneath Prov. 15. Thus thus the bonds of death and cords of hell are broken 1 Cor. 15. Thus thus the broken hearted are healed the bonds are loosed the perplexed consciences eased the polluted hearts are cleansed This is a way of no mans making or chusing Means The Lord comes to destroy Nabal and Sheba Bichri the first born let them not therefore have a being in us I have spoken so much upon these words yet I
thus Act. 4.26 The kings of the earth c. who were they Herod and Pontius Pilate vers 27. Herod was a King indeed but Pilate was only a Roman President as St. Peter distinguisheth them 1 Pet. 2.13 such the Apostle calls the Princes of this world 1 Cor. 2.8 Yet here the word is largely understood such Kings such Presidents such Princes the Disciples hoped to be when Christ should restore the kingdom to Israel But why is it said Kings of the Gentiles This was in contradiction to the Kings of Israel whose rule of reigning ye find Deut. 17. 2. What is it to exercise Lordship or Dominion The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to have Power or Dominion and was not this lawful if they had Power and Dominion might they not exercise it otherwise to what end had they it if they might not use it Quid mihi Dominium si non conceditur uti pardon the Verse And if they might use their power why might not the Rulers in the Church do so why might not they use their power Harmony of the Scripture is the best Commentary the parallel Matth. 20.25 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as we may express it in our English to Lord it to Domineere to be Imperious not simply Rule over but to Over-rule The like we may say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Matth. 20.25 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abuse their Dominion they who abuse their Power and rule according to their own lust and pleasure and not according to the rule of Justice or for the benefit of those they rule These were notwithstanding called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth as we turn it Benefactors and it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is bountiful and beneficent and signifieth Princes who ought to be such Psal 113.7 he sets him with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes and 47.10 Excellent speech becomes not a fool much less do lying lips 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince a Benefactor Prov. 17.7 so 19. Job 12.21 It 's a name we see common to all Princes they are called Benefactors so that this was not proper to the Caesars the Roman Emperours who were so called though they ill deserved it Thus did the Kings of the Gentiles they lorded it they domineered they were imperious they over-ruled the people all must serve their profit their pomp and their pleasure they had no rule to rule by but their own unruly will Stat pro lege pro ratione voluntas Samuel describes their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 8.11 All histories are full of their tyranny and oppression their griping and covetousness their pride and ambition their sensuality and voluptuousness for a taste let any man read Suetonius's relation of the Twelve Caesars Qui eadem libertate scripsit qua illi vixerunt yet these notwithstanding would be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was more fit for their Ptolimeus who succeeded Philadelphus King of Aegypt who for his many good deeds to the Cities of Greece was Sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Benefactor These were the Kings of the Gentiles thus they exercised Lordship and Authority so that what the devil said Mat. 4. That the kingdoms of the earth were given to him might seem to have some truth in it Whence comes this but from self-love arrogating all to it self an high opinion of a mans own self and his own proper excellencies and contempt of others Surgit animus cum potentia this evil mind armed with power what mischief will they not do They practise wickedness because it is in the power of their hand Mich. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and where there is power there will not opportunity be wanting which is magna peccandi illecebra nor ever were there wanting such as would flatter them that all they did was just and if these were wanting the great Abaddon and Apollyon whom they served would administer all unto them Since therefore the Kings of the Gentiles had such an evil mind such an unlimited power such an uncontroulable will such opportunity of offending and parasites to applaud their doings and no Grace to restrain them these all laid together may suffice for a reason of their unreasonable abuse of their Dominion and Authority and of those under them Observ Even the evil men yea the worst of men desire and affect the titles of honour due to the best of men Saul would be so honoured before the Elders of his people 1 Sam. 15.30 Caius Caligula the very worst of all the Roman Emperours would have the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactor saith Philo Judaeus which of all other he least deserved And the Churle would be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Benefactor Isa 32.5 though a name most contrary to his nature The malefactors and evil doers of all kinds would yet be called well-doers and benefactors 3. The Disciples of Christ the Rulers among them must not be so These are characters of self self-love self-conceit The Disciple hath denied himself otherwise he is not a Disciple Luk. 9. how much less an Elder a Ruler surely a Ruler must not be so He must not strive no the servant of the Lord must not strive c. 2 Tim. 1.7 He must not be proud one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-pleaser Tit. 1.7 he must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuse his authority to the hurt or disparagement of those under his government He must not seek for his own profit honour pleasure ease in the flesh He must not tyrannize over his brethren St. Peter exhorts the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.1 2 3. Remember thou art Rector non Raptor non Destructor non Tyrannus Dispensator non Dissipator vel Vsurpator Tutor non Devorator Bernard Not domineering not lording over the flock Ezek. 34. He must not desire to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not tyrannizing over the judgements of men to bind them to be of our opinion in every thing Dionysius the Tyrant had made obscene and absurd verses and because Philoxenus commended them not he sent him to the Quarries The flock is not ours but Gods 1 Pet. 5. and our duty is not to force them to us or our opinions but to lead them to Christ This I speak the rather because of divers Opinions that I know are among us which while they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.6 hold the head Col. 2.19 they may be tolerated Nor can any man possibly force another nor any man himself to think otherwise than he doth it is God that perswades the heart he perswades Japhet and is the author and giver of faith Eph. 2. and therefore the Apostle Rom. 14.5 Quilibet abundet sensu suo let every man be fully perswaded in his own mind And therefore as for examination touching every mans faith whereof every man is bound to
shall be as the younger he saith not that the younger shall be as the greatest Reproof This reproves their preposterous ambition who are little of understanding weak and passionate and cannot rule their own spirits and yet will be ruling the Church of God Prov. 25.28 O Beloved it is Ars artium regimen animarum The government of souls is the Art of Arts. NOTES AND OBSERVATIONS UPON JOHN I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as many as received him to them gave he power to become the sons of God even to them that believe on his name I Have made choice of a Text fit for the Solemnity of the Time wherein the Church commemorates the Nativity of our Lord and Saviour Jesus Christ fit also for the Solemn business in hand the receiving of the Sacrament of our Lord and Saviour Jesus Christ Festival dayes were not Ordained of Old for those ends for which they usually now are used namely that men should wholly feriari live idle and loose and as the Cynick could say wear better clothes and eat better meat but as to remember some thing past so to impose some duty on us In the verse before the Text the Evangelist having noted the rejection of Christ offered unto the world and to his own people in the Text he upbraids their egregious folly and unthankfulness who received him not by declaring the benefit redounding to those who receive him The latter part of this Text is an exegesis or explication of part of the former declaring what it is to receive Christ viz. to believe on him so that the words will afford unto us these Four Divine Truths 1. To believe on the name of Christ is receiving Christ. 2. Some received him 3. Christ gives power to as many as receive him and believe in his name to become the sons of God 4. How many soever thus believe to them he gives power 1. To believe on the name of Christ is to receive Christ As at the receiving of the blessed Sacrament the people are bidden levare sursum corda to lift up their hearts not to fix them on the elements of bread and wine so here I must exhort you to lift up your hearts when ye hear Christ named or his name or the receiving of him not to fansie the humane nature of Christ or any bodily shape nor any name that can be heard nor any outward receiving but all spiritual for by him in the Text is meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word in the first verse which is said to be in the beginning and to be with God and to be God himself Confer Prov. 8.23 Mich. 5.2 the word is used for the shining forth of the Sun Nomen ejus ipsemet phrasi hebraica Luc. Burgensis By Name also is meant the same Divine Nature of Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned by the Jews among the names of God Thus thou shalt fear the glorious Name i. e. ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen gloriosum i. e. Deum Deut. 28.58 crediderunt in eum is Joh. 2. vers 23. crediderunt in nomen ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invocare nomen Domini invocare Dominum Syr. idem Thou shalt call his name Immanuel i. e. he shall be God with us The believing on his Name therefore and receiving of him must be spiritual and supernatural and not any bodily act for howsoever in Philosophy we say recipere est pati yet in Divinity to receive is an act as is manifest by this very place were there no more where to believe which is an act is said to be the same with receiving To believe and receive Christ is to entertain him into our hearts and minds as our wisdom our righteousness our holiness our peace our joy our power c. whatsoever Christ is said in himself to be to entertain him as such unto us and he being the object to be entertained specifieth the acts and means of entertaining him men are said credere Deum Deo vel in Deum The place wherein he is to be entertained is the heart Reason 1. In regard of the belief it self which is not a bare credulity that God is nor a bare giving credit unto him but also a confidence and trust on him an adherance and cleaving to him by Love which Love is the perfect bond which joyns the believers to God and draws forth all obedience He that abideth in Love abideth in God and God in him he that hath my Commandments and keepeth them he it is that loveth me and such a loving willing and resigned soul invites the Lord Jesus Christ who rides to her Psal 45.4 on the charriots of Amminadab Cant. 6.12 such a soul is like unto God and similitudo est causa amoris his likeness draws him to her as the birds resort to their like so truth returns to them that practise it Ecclus. 27.9 Christ is received both according to his death and according unto his life 1 Pet. 2.21 22 23 24. Object But he is in us already how then can we be said to receive him since he enlightens every one that comes into the world vers 9. Col. 1.17 and upon whom doth not his light arise and he is said to be in the world vers 10. in the heart and mouth Rom. 10.8 non longè à quoquam Act. 17.27 Howbeit there is a great difference between having Christ in us and receiving of Christ as our Lord and Governour Teacher Prophet Priest and King He is now in the world but the world knoweth him not nor acknowledgeth him vers 19. we esteemed him smitten of God and saw no beauty no comliness in him Isa 53. Thus St. John told the Jews that there was one among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them whom they knew not vers 26. and Christ so spake of St. John The difference is such as between David before and after he was chosen King He was King anointed by God long before the people chose him despised not acknowledged by his brethren God hath appointed his David to Rule although Saul and Ishbosheth kept it from him so St. James exhorts us to receive the word yet he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted word Jam. 1.21 'T is now a light but under a bushel when received the whole body is full of light Observ 1. Faith is not a fansie or imagination such as it is too commonly conceived to be but a true and real receiving of Christ or his Name a point extreamly necessary for the common sort of Christians have a faith nothing at all differing from imagination like a dream Isa 29.7 8. Psal 73.20 a man hath a strong imagination that he is in Christ and that all his sins are forgiven him and in this imagination vain man walketh Psal 39.7 he leads an imaginary life but when God when Christ riseth up at the last judgement he will despise their image 2. A
and to be emptied are phrases which some Philosophers appropriate unto bodies and unto places Upon what grounds I know not since even spirits and spiritual things have their bounds and limits at least of Essence Nature and Being if not of quantity and bulk also and their places too unless we should say they are no where or every where as surely that must be which is not in a place To say as they do that Spirits are in their Vbi is to speak the same thing in other words To say they are in their Vbi and not in a place is more subtilly to contradict themselves Indeed I deny not but that a body is somewhat otherwise and after another manner in a place than a Spirit or spiritual thing is but to conclude thence that a spirit is not at all in a place follows not Since here and elsewhere in Scripture as also in prophane Authors Spirits and Spiritual Things are said to fill those bodies wherein they are Hence is that of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will not trouble this Auditory with a Philosophical dispute Let us rather come to enquire how can Gods Spirit who fills the earth Wisd 1.7 Who fills heaven and earth Jer. 23.24 be said to fill his Saints and holy Ones as here the Apostles and Disciples Without doubt if we take filling as commonly we do for a fitting of the thing contained unto the thing containing it s not so proper a speech to say the holy Spirit filled the Apostles and Disciples as to say some finite Spirit filled them because Gods Vbi is Vbique he is every where and may be said as well to be without the thing wherein he is as within the same Wherefore when we say the holy Ghost filled the Apostles and Disciples or that the Apostles and Disciples were filled with the holy Ghost we understand the holy Ghost to be in them by way of more special more gracious and more powerful residence and habitation And thus we may conceive it two wayes 1. By way of extension when the holy Spirit informs the whole Soul as the Soul informs the Body or the Light the Air and wholly possesseth it as a Prince takes up all the Rooms in the house for his own use so the Spirit of Christ fills his whole body which is the Church his whole house which is also the Church Heb. 2. 2. Secondly by way of Intention when the Holy Spirit of God moulds and works every power and faculty of the whole Soul and every part and member of the body unto a likeness of it self as Elisha 1 King 17. applyed himself part to part unto the widows Child whence the man is renewed unto a spiritual life according to John's witness of our Saviour Joh. 1.16 Of his fulness we have all received even grace for grace every Grace in the Soul answering to every Grace in the Spirit as the wax imprinted by the seal answers to every dint and impression in the seal as Paul saith of the Ephesians Ephes 1.13 That they were sealed with the holy spirit of Promise And both these wayes I understand the Apostles here to have been filled with the Holy Ghost Which fulness although there were no other place of Holy Scripture to witness it besides this history of it it were enough yet for our better confirmation we may add consent of other Scriptures also to which purpose is vers 33. of this Chapter Tit. 3.6 both which are understood of them all In particular also Peter was full of the Holy Ghost Act. 4.8 and Stephen Act. 7.55 and Barnabas Act. 11.24 If we enquire into the reason of this why the Apostles and other holy and faithful men were filled with the Holy Ghost it will be in vain to seek it any where out of God for all dispositions and preparations in man for the receiving of the Spirit of God are wrought in him by the co-operation yea by the prevention also of the same spirit For as the Soul is sui domicilii Architecta saith Scaliger The builder of its own house in the body So also is the Holy Spirit the builder and preparer of its house in the Soul To which purpose these words of the Apostle are to be understood Act. 15.8 9. God who knoweth the hearts bare the Gentiles witness giving them the Holy Ghost even as he did unto us and put no difference between us and them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having purified their hearts by faith The cause then of this fulness of the Spirit is God the Father giving and the Son receiving the promise of the Spirit and shedding it upon the Apostles and Disciples as is expresly said vers 33. of this Chapter If we inquire into the Principles or end which God might have of so doing he pours his spirit upon some that by them he may pour it forth upon others for therefore he makes the water-springs in a dry ground that they may run and water the earth and wherefore is the fountain of living water in men it shall be in him a well of water springing up unto everlasting life Joh. 4. out of his belly or heart c. Joh. 7. and therefore as soon as they are filled they began to speak with other tongues as the spirit gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utterance i. e. to speak Apothegms or wise sayings befitting the spirit of wisdom for so the LXX turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the springing forth and running of waters out of a fountain as out of the abundance of living waters in the heart the mouth speaks We must have our thoughts still bounded within himself for as all the fountains arise from the Sea and return thither again so from the Ocean of Gods Wisdom Goodness Faithfulness and Power issueth the Spirit of God and returns to the Glory of him But how can the Spirit of God be said now to be given the Apostles since before that time they could not but have the Spirit of God how else did they so often call Jesus the Lord which they could not do saith St. Paul but from the Holy Ghost 1 Cor. 12.3 Besides shall we not think that the Holy Ghost was given to the Fathers in the Old Testament how then can this seem a new dispensation of God when the Disciples were filled with the Holy Ghost I Answer indeed the Spirit of God was in some measure given the Apostles and more expresly after our Saviours Resurrection Joh. 20.22 for otherwise they could not have been Holy but by the Spirit of Holiness nor could they truly and throughly and from a sure principle and foundation have said that Jesus is the Lord but from the Holy Ghost when Peter confessed him he saith flesh and blood hath not reveiled this but my Father but a very scanty measure it was and therefore after the ascension of our Lord it might be said to be but even then given And that both 1.
we ever read that they spake with new tongues And why with other tongues This was needful in regard of the people of other Nations and Languages to whom they now spake and were to speak vers 6.11 This was according to the direction and distribution of the holy Spirit which gave them to speak with other tongues Object If this were the promise of God to his Church then why may not all expect the fulfilling of the same promise in our time yea this is a sign of Faith in Christ to speak with new tongues Mar. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this were a general promise and literally to be understood without doubt most men might justly suspect their faith in the Lord Jesus Christ I answer if this were literally to be fulfilled to every believer it had been no doubt performed to those of the Primitive Times but it was not what else is to be understood by the Apostle 1 Cor. 12 29.30 Are all workers of miracles Have all the gifts of healing Do all speak with tongues Do all interpret What 's meant by this Congeries this heap of questions but to imply even then when there was the true Faith in the Church All did not speak with tongues For our better understanding of this we must know That the manifestation of the Spirit is given to every man that is to every Believer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit 1 Cor. 12.7 Eph. 4.7 Now profit imports a respect unto an end whereunto a thing is profitable For what end therefore was the gift of the holy Spirit in fiery tongues to the Apostles and Disciples but that they might preach the Gospel of Jesus Christ unto all Nations according to their Commission Matth. 28. And at that time when the gift was given there were at Jerusalem devout men some of all nations under heaven vers 5. yea whereas elsewhere we read the same gift of tongues given it was unto such as were of another language as to Cornelius and his company Act. 10. to 12. to the men at Ephesus Act. 19.6 Generally for what purpose were the Gentiles tongues given to the Apostles and Disciples but for the conversion of the Gentiles And no doubt if God Almighty send men to convert other Nations he will furnish them with other languages even the languages of those Nations Yea where this promise of the Spirit is made Joel 2.28 there 's not a word concerning speaking with other tongues And surely the Divine Wisdom thought it necessary in the beginning of every dispensation of the Father Son and Spirit to make some visible manifestation of them 1. As of the Father in those horrible thunderings and lightnings Exod. 19. at the giving of the Law 2. So of the Son manifested in the flesh to shew the possibility to fulfil that Law in our flesh Rom. 8.3 3. The manifestation of the Spirit in fiery tongues But what shall we think that all these manifestations were to be gazed at or to amuse men and make them wonder at what they knew not Certainly then is the manifestation of the Spirit made most like it self when its least seen Were they not all made to us also to profit withal even to our obedience unto the holy Law of God St. Peter gives us a breviat of it 1 Peter 3.11 He that will love life and see good days let him eschew evil and do good The manifestation of the Spirit is profitable to us to help us in our infirmities in these two main duties And how doth the Spirit of God help our infirmities in shunning evil Surely it is the Spirit of God that works in us a compunction and repentance for sin and prayer for remission and pardon of it yea and strength for the removal of it and informs us remembers us instructs us and inclines us do good Vide Bernard Observ 1. Note here how the good God by a rare kind of spagirick Art proper to himself extracts good out of evil turns curses into blessing changeth punishments into rewards Simeon and Levi according to their Fathers curse must be divided in Jacob and scattered in Israel Gen. 49. But this dispersion proved a blessing to themselves and to their brethren For 1. The Simeonites were the Lawyers and learned men in the Laws of Israel 2. And the Levites being divided also in other tribes taught the people the will of God Thus for pride and presumption the Lord confounded the language of the Babel-builders and scattered them over all the earth because they understood not one anothers speech But the good God by divers tongues and languages gathers the scattered mankind Observ 2. Hence it appears that the contempt of tongues and languages in the Church of Christ is no other no less than a sleighting of Gods gifts even of those gifts whereby he gathers the members of his Church one to other and unto himself Observ 3. The Apostles and Disciples here might know when they were first endued with power to speak with other tongues and when that Spirit first moved them so to do But this is no sufficient ground to urge men to tell the very time and hour of their conversion unto God by whom they were first wrought upon The works of the Spirit they are secret and insensible there is little or no notice can be taken of them in their first beginnings yea in their progress Gen. 20.5 6. God with-held Abimeleck from Adultery The whole dispensation the whole preventing work of the Father is almost neglected among us The Lord complains of it by Elihu Job 33.14 'T is true there are some more notable manifestations of God's works in man which appear not at first in fieri while they are a doing as the tongue of the Dial is not discerned when it moves but when it hath moved in facto esse The Word and Spirit drop like water into the vessels which it prepares first by little and little insensibly till at length after long time it manifests it self When out of the belly flow the rivers of living waters Joh. 7.37 38. I would not be uncharitable or misinterpret the intentions of any But truly since this is so much urged by some that men should say determinately when and by whom they were first converted it s shrewdly to be suspected that they look for some notable effect of some powerful Preacher and restrain conversion to the Pulpit as if some precious man by his vehemency and sweating and some zealous thump on the Pulpit began conversion unto God O Beloved Conversion unto God is a secret work not easily discerned Paul was not then first converted Act. 9. He had lived in all good conscience before Act. 23.1 So in religious education we know not when it finds place in the Soul Joh. 9.25 Mysticè They spake with other tongues And what are those other tongues That which is said to be another that is either 1. Notable for some evil or 2. For some good 1. For some
than he asks This day shalt thou be with me in Paradise Observ 1. Man must not be idle God hath made no Creature to be so much less Man made after his own Image and therefore as the Father worketh hitherto and I also work saith the Son so in reason must Man work also yet all men have not one and the same kind of work to do But as in a great house all Children and Servants have not the same imployment some are young and less is required of them others have done their own work and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers of others work unto such our Lord speaks why stand ye idle they had done their own work and now they were to work in the Lords Vineyard for him In what degree or rank soever the Lord hath set Man therein he must be active what ever thine hand finds do it with thy might Eccles 9.10 For there is no work nor device nor knowledge in the grave Observ 2. That mutual care and desire of promoting one anothers good It is not what shall I do but what shall we do so 't is Pater noster our Father c. da nobis panem nostrum our bread Be thou gracious to us 2. This reproves this knowing Age it abounds in knowledge though much of it falsly so called but most empty it is of action and the Christian Life required by that knowledge I speak not here of building Churches or Monasteries whereby the Papists teach the people to merit great presumption and folly as if man could merit any good at Gods hand of whom he receives all power to do what good he does I speak of the fruits of that Faith we boast of whereof the Apostle shew me thy faith by thy works while we teach that works do not merit many presently think they are useless They are fruits of Grace and though they do not justifie us yet they justifie our Faith i. e. they prove and declare our Faith to be true They glorifie our Father which is in heaven they are strong evidences of the Spirit of Life in us they are profitable unto men they are patterns and examples to them The Precept Do good to all men shews what ought to be done God will otherwise take away his Candlestick and set it up in a Nation that will shew forth a better light and bring forth better fruit Chorazin and Bethsaida shall condemn us It 's a fearful sentence to be denounced against unfruitful Christians I know ye not depart from me All the knowledge of God we boast of will not excuse us or help us The Jews knew God in their Generation as well or better than we do according to the measure of Truth then reveiled yet mark what the Lord saith Hos 4.12 implying that there is no knowledge of God while we do thus no neither faith 2 Thess 3.2 pray to be delivered from unreasonable men for all men have not faith And the best of us I fear are wanting in this Duty while we walk uneven with our God confining his Service and our Duty within the bounds of some outward actions and those performed sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 26.23 Vid. Georg. Ven. Probl. Repreh 2. Their idleness who do nothing themselves but only listen what others do the Novelantes of the Age St. Paul met with many such at Athens Act. 17.21 And I believe a man may meet with many such in this City who spend their time in nothing else but either to tell or hear some new thing The best news is touching the affairs of the Church the welfare of Zion such a Novelante was Nehemiah such Ezekiel with this kind of News our sympathie and fellow-feeling with the members of the same body is exercised But most men I fear busie themselves with matter of far inferiour nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fault Demosthenes and Plutarch found in their times and we may in ours But while we are thus idle our adversary the Devil is not for he is forging lies in the brains and mouths of his Servants and our ears and belief are ready to entertain them and while we hear any thing new that we know not we neglect the practice of what we know Others over-do such as are impertinently curious and inquisitive into others affairs I speak not of those who are called to any Publick Office or Imployment it is their duty to be busie and that about other mens business too and God speed them while they do their duty and enable them to do it but some there are that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly busie in other mens affairs who pretending care of the publick steal into the affections of well affected men and tacitely sue for a place against it falls I read of one in Athens who was wont to stand at the wharf when any ships were put to Sea or any came home he would take an exact account of their Lading and note them down in his Books of Account when notwithstanding these nor ships nor goods nor mariners belonged to him but to other men such are many among us they busie themselves about other mens matters their oar is in every mans boat they take account of other mens business when God knows they have a great account to make up at home which they neglect It will be an heavy account at that day when we shall be adjudged every man according to what he hath done in the flesh c. This is the case as the Poet speaks of a broken Tradesman Postquà m omnis res mea jam jam Ad medium fracta est aliena negotia curo Excussis propriis Such was Peters curiosity Master what shall this man do Joh. 27.21 And his pretending Successor the Pope that magnus Ardelio that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great busie Bishop in all the Diocesses in the world he is intermedling with all Churches and pretends a care of all souls and surely it was not without a great deal of providence that that speech should be St. Pauls not St. Peters where he saith He had the care of all the Churches 2 Cor. 11.28 To him who is thus inquisitive after others numquid faciant what they do and neglects quid faciam what shall I do I commend that speech of our Lord to Peter when he said to our Lord Master what shall this man do Our Lord answers What is that to thee follow thou me What is that to thee what other men do follow thou thy Lord. 2. They know not what is to be done they are at their wits end and what shall we do This is ordinarily the disposition of young Converts they are frighted and astonished and brought ad incitas they are at a loss So was Saul Act. 9. and the Jaylor Act. 16. this was figured 1 King 19. where before Elijah heard the small still voice there was a strong wind rending the mountains and breaking the rocks in pieces and
the more highly of this had they but experience which God avert of an ataxy and disorderly Anarchy what a monstrous sight it were the head below and the feet or any other part above Ye may observe an hypothesis of this Esay 3.2 5. when God should take away the Governours from his People see what followeth upon it vers 5. The People shall he oppressed every one by another and every one by his Neighbour the Child should behave himself proudly against the Antient and the base against the honourable All disturbance and trouble in the body proceeds from hence the least splinter in the body or humour out of the vessel proper for it a bone out of joint a tooth out of the place c. O how painful are all these The reason is the same in the Body of Christ the Church and in the Body politick Quaelibet res perficitur per subjectionem ad suum superius saith Aquinas as the stone hastens to the Centre it is best there He that resists resists against God so God said to Moses and Adron touching the Conspirators Corah and his Complices besides who resist damnationem acquirunt So to Samuel touching their rejecting him from being judge 1 Sam. 8. Qui vos speruit me spernit Luke 10. A sin abominable like witchcraft audacious and foolish alwayes fruitless contra stimulos calcitrare Most reasonable this is in regard of the higher Powers themselves they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods God himself gives them that name together with his Image in great measure put upon them And the Jews accounted the first five Commandements wherein honour and subjection to all Superiours is commanded in the first Table as proper unto God None of us but would take it hainously that any should prove to us as Plato said Aristotle was to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a tryal to some whether they are obedient or no to propound a Precept for some are of that Rebellious disposition that they never think a thing unlawful till it be commanded nor lawful when it is who cannot give Examples of this in the observation of the Ceremonies of the Church c. in keeping fasting dayes The great tryal is that which the Apostle hath therefore saith he pay ye tribute O this toucheth Men to the quick many Men can be content to think and speak highly and reverently of the higher Powers as well they may but when once a Taxe a loan or such like sign of subjection is commanded it goes to their heart then if ever the liberty of the Subject is pleaded for life for life indeed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their money it is their blood their life their soul their all these And there have not been wanting false Prophets the Peoples Creatures in this case to rub the Peoples itching ears to abuse the Scripture to save their Purses and to advise them to stand fast in their liberty This foolish cavil for their sakes that are ignorantly seduced I answered before such a wonderful and horrible things is committed in the Land the Prophets prophesie lies and the Priests bear rule by their means and the People love to have it so and what will ye do in the end thereof Jerem. 5. Hence it is that many silly People are ridden or driven by these Balaams these false Prophets even unto Rebellion against the Lords Anointed who is as an Angel of God obey for conscience sake Yes they say in genere but not in specie Remove subjection unto Infernal Powers remove subjection unto Belial he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus they who disobeyed Saul are called expresly the Children of Belial 1 Sam. 10.26 Then let them submit themselves unto Christ let him sit as judge in this case he will guide them by Precept Give unto Caesar saith he the things that are Caesars And by Example God himself also as he stirs up the Spirit of the Governour as Cyrus and gave Saul another heart so also he toucheth the heart of the Subjects Thou subduest the People saith he that are under me Now unto the King Eternal immortal invisible the only wise God be honour and glory for ever and ever Amen NOTES AND OBSERVATIONS UPON ROMANS XV. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise the Lord all ye Gentiles and laud him all ye people TWo things there are which render a speech acceptable and graceful 1. That it be true that 's the substance strength and vertue of it 2. That it be seasonably spoken in due circumstance of time place and persons that 's the beauty of it Such a word spoken in due season O how good it is Prov. 15.23 Like apples of gold in pictures of silver or as it may be rendered set in silver sockets precious and weighty words spoken in fit and seasonable time such a seasonable word runs upon the wheels Prov. 25.11 so it is in the Hebrew such I conceive this Text to be 1. A word of Truth none more frequent throughout the Scripture To praise and thank the Lord. 2. A seasonable word it is for 't is the business of the day to praise and thank God So saith our Rule An Ordinance of Parliament for a Publick Thanksgiving The Text is of Thanksgiving and Praising God The Original Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in Psal 117.1 whence the Text is taken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered by such Greek words as signifie both Praise and Thanksgiving and their natures are the same and an happy conveniency there is whether we respect 1. The object of our Praise and Thanksgiving or 2. The subject place where to be performed or 3. The persons both those who should praise and thank God or 4. Those with whom or 5. Those for whom we should praise and thank him or 6. The set time All meet together or may be understood in the Text. 1. As for the object that we praise and thank God for 't is Peace 't is an Ordinance a day of Publick Thanksgiving for the Peace concluded This is termed in the Ordinance a great Mercy and the object of this praise and thanksgiving in the Text is Mercy vers 9. That the Gentiles might glorifie God for his mercy 2. In respect of the place in all the parish Churches of his Majesties Dominions there 's no place mentioned in the Text but all and every place may be understood for God dwells not in Temples made with hands as saith the Prophet Act. 7.48 49. so our Saviour tells the woman of Samaria that the hour comes and now is when neither in that mountain that she boasted of nor at Jerusalem should men worship the Father Joh. 4. And therefore I will saith the Apostle that men pray every where lifting up holy hands without wrath and doubting 1 Tim. 2.8 The Saints themselves are the Temples of God 1 Cor. 3.16 Houses of prayer and praise and thanksgiving as it is said of the latter times Jerusalem
Prov. 22.15 delivering from the body of death and giving them victory over all their enemies Rom. 7.24 25. Thus he is called Jesus a Saviour because thus he saves his people from their sins and thus he is said to be the Saviour of his Body which is the Church And thus the Son of God is made manifest that he may thus dissolve the works of the Devil 2. Christs Power is seen in the strengthening believers to do the will of God which as yet children and weaklings could not do for whereas these Children had but a small measure of strength against the body of sin in them and were too too weak to grapple with so potent an enemy as being brought up under the Law which made nothing perfect saith the Apostle That which the Law could not do in that it was weak through the flesh God sent his Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Rom. 8.3 4. And by him all that believe are justified from all things or as a most Ancient English Translation hath it by him all that believe are justified from all sins from which we could not be justified by the Law of Moses Act. 13.39 Thus Christ is formed in believers according to his second measure degree or age on which I have stood the longer because the forming of him according to old age in believers consists much-what in the increase of the same light and strength so far forth as they are capable of it in this life But that we may have a more distinct view of the man-age or old age of Christ formed in the Saints we may consider it in it self according to the nature and degrees of it and in the fruits of it And in it self considered according to the nature of it it 's the old Saints Communion with the Ancient of dayes with God and with his Son Jesus Christ That which we have seen and heard declare we unto you saith St. John that ye may have fellowship with us with you At quid magnum est societatem babere cum hominibus saith St. Austin he answers himself Noli contemnere vide quid addit Our Communion saith he is with the Father and with his Son Jesus Christ 1 Joh. 1.3 By reason of this Communion they are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the divine nature according to the Promises 2 Pet. 1.4 2. In respect of the eminent degrees of it whatever was before it was but want and imperfection This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect that is to come 1 Cor. 13.10 lest this term should seem new to any ye have the perfect age of Christ Ephes 4.13 and their perfect age who are conformed unto Christ Hebr. 5.14 In regard of this compleat estate what ever was before it was but emptiness this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulness of God Ephes 3.19 so great a fulness a perfection so great that whatever was in the Saints before must be emptied and made void that there may be room to receive it not as if all the habits of the Soul should be destroyed as St. Hierom thought but either the manner changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom or rather as St. Ambrose whom the Gloss followeth Destructio imperfectionis est quando id quod imperfectum est impletur verum As a greater light brought into a room puts not out but perfects those lights which were there before nor is that little stature of a Child abolished when the Infant grows up from Childhood unto Youth and from Youth unto old Age. This fulness according to the three principles of action in God and every intelligent and reasonable agent Vnderstanding Will and Power is answerably threefold a fulness of Wisdom Power Virtues and Graces 1. Of Wisdom So St. Paul prays for the Ephesians That the God of our Lord Jesus Christ the father of glory would give unto them the Spirit of wisdom and revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.17 18. by the knowledge or experimental knowledge of Christ the eyes of their understanding being enlightned that they might know what is the hope of this calling and what the riches of the glory of his inheritance in the Saints 2. The second fulness is of power the same which our Lord promised the Apostles Luk. 24. and wherewith they were filled Act. 2. The power of the young man was great but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power toward them that believe And that it is no less the pattern of it proves for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the working of the might of his power which he wrought in Christ when he raised him from the dead Eph. 1.19 20. And great reason for it is in the Saints for the same end to raise them up from the death of sin Eph. 2.16 The power of Christ in the Saints to vanquish the power of Satan that which the great voice utters Apoc. 10.12 Salvation and strength and the kingdom of our God and the power of his Christ This full Victory of the Israel of God over all their spiritual enemies is meant by all the victories of the Israel according to the flesh And that all those victories look at this appears by old Zacharies exposition of them Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness all the days of our life And this is if I may so speak a second kind of Omnipotency or Almightiness imparted unto the Saints by Christ formed in them according to old age If it seem an hyberbole it is no other than Paul the aged averreth of himself Phil. 4.12 I am able to do all things in Christ that inwardly enables me Phil. 4.13 For as the power of Christ prevails in them to raise them up from the death with Christ so also to place them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly vertues and graces with Christ Jesus Eph. 2.6 That 's the third fulness as ample as any of the two former so great as cannot be expressed except in generalites Whatever things are true whatever things are honest whatever things are just whatever things are pure whatever things are lovely whatever things are of good report if there be any virtue if there be any praise think on these things These things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you Phil. 4. That peace and joy they are the fruits of the old age in Christ For the work of righteousness is peace Ephes Esa 32.17 and the fruit of the Spirit is joy Gal. 5. And both these they are 1. For intensness plenteous abundance of peace Psal 72. and fulness of joy Psal 16.11 And 2. For extension everlasting The
necessarily supposed non ens non agit that which hath no being hath no operation 2. Nothing acts or works unless it be able to act or work unless it have a power and ability to act or work therefore the Rule is good and true ab actu ad potentiam valet consequentia if any thing act or work it hath a power to act or work 3. Nothing can act or work unless there be an influence or flowing of the power from the Agent unto the Subject or Patient as though the fire be never so fervent yet unless that heat break forth from it into the water the water will never be hot Ye see therefore the necessity of these Three in Nature The Resurrection of Christ is ascribed to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to be understood wholly of the third of these the operation or action of God but rather of the second Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong and powerful but not only so the power of God as we shall see anon yea so our Translators themselves render the word elsewhere Wisd 7.26 where the Wise Man saith that the Wisdom or Christ of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn the unspotted mirrour of the power of God and Chap. 18.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn he overcame them not by force of arms Thus 2 Thess 2.11 they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusion the full meaning of the word is an operative power or a power ready to work so Hesychius But that I may not seem to be alone and singular in this interpretation I concur herein with the Reformed Churches The French which renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficacy or power to work as it is explained in their Margin of the Gen. Bible the Italian also Vertue Power or Strength so rendered by Deodati The Syriac also renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Vertue Power and Strength of Gods Spirit raised up Christ from the dead Rom. 8. Phil. 3. Castel In quo etiam simul resurrexistis per collocatam in Dei vi siduciam qui eum ex mortuis suscitavit But to put the matter out of question our Apostle in his Epistle to the Ephesians which Epistle is very like this writes the very same things and it is a Comment upon these words Ephes 1.18 19 20. where the Apostle prays they may know what is the exceeding greatness of Gods power to us ward who believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the efficacy of the might of his power which he wrought in Christ when he raised him from the dead 2. That we may know how Faith is here to be understood we must know that in the object of Faith there is a twofold formale 1. Verum 2. Potens Rom. 4.20 21. we either look 1. At the truth of what is spoken which we believe and so faith is an assent unto Divine Truth exempli causa That Christ is risen from the dead that Christ hath overcome sin Or else 2. We look at the power of him who speaks and so Faith is joyned with hope which we call confidence and so Faith is defined by the Apostle Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance or as it is better in the Margin the confidence of things hoped for For so the LXX by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the application of the mind and heart unto some person or thing for the obtaining of some thing And thus Faith is here to be understood for confidence which is the applying of the mind and heart unto the power of God and Christ for the obtaining of the Mans Life and Resurrection Belief and Hope or confidence in the power of God Reason Man by his Fall is so deeply plunged and sunk into sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Observ 1. The condition of unregenerate men they are dead in trespasses and sins Ephes 2.4 without God in the world so many several sins so many several deaths Idol worshippers are dead Hos 13.1 Generally sinful men are dead while they live Good God! what a world there is of dead men eating and drinking and buying and selling and marrying and giving in marriage yea preaching and hearing yea administring and receiving the Sacrament Paul thought he might preach to others yet himself become a castaway and they who ate and drank at Christs Table were shut out of his Kingdom as workers of iniquity I know well how we are wont to excuse our selves and one another Blessed is the man whose transgression is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity and we believe that we are those men whose sins are covered and therefore we are blessed Would God we were but how goes the Prophet on vers 2. and in whose Spirit there is no guile Is there no guile in thy Spirit The Lord loveth truth in the inward parts Psal 50. Wo unto you Scribes and Pharisees Hypocrites ye appear outwardly Righteous unto men but within ye are full of hypocrisie and iniquity Matth. 23.27 28. He who denounceth a woe and a curse to those who are inwardly full of hypocrisie and iniquity He is no respecter of persons will he pronounce a blessing upon us if their be guil in our spirit O Beloved Let us not flatter our selves so far forth as we continue in any sin we are dead from Christ our life dead from the life of our Lord All our pretences and excuses of our sins they are no better than what our Saviour saith to him that would go bury his father when Christ bid him follow him Let the dead bury the dead such are our pleas when our Lord bids us follow him from death to life Observ 2. An argument of God's and Christ's omnipotency Observ 3. Observe what kind of Faith the Christian Faith is and what the object of it is It is not only such as is grounded upon a promise but such as is grounded upon a command Awake thou that sleepest and arise from the dead not only relying upon God as true and faithful but also resting upon God as able and powerful to raise us from the death of sin into the life of Righteousness This is a rare Faith Beloved Such a Faith Christ when he comes shall not find upon the earth Luk. 18.7 8. Thou wilt say Christ dyed for thy sin and rose again for thy justification 'T is true he did so but did he dye for thy sin that thou mightest still live in sin Did he rise for thy justification that thou mightest be still in sin and unrighteousness Thou wilt say Christ died for thee and gave himself for thee and the life that thou livest in the flesh thou livest by faith of the Son of God who dyed for thee and gave himself for thee Gal. 2.20 Thou believest
not be barren nor unfruitful in the knowledge of our Lord Jesus Christ But he that lacketh these things is blind and cannot see far off and hath forgotten he was purged from his old sins Wherefore the rather Brethren give diligence to make your callig and election sure for if ye do these things ye shall never fall for so an entrance shall be administred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ But alas may some men say Is the only pleasing of God abounding in the works of God and is it my necessary Duty I find a will to abound but no strength to affect it and shall not I please God Continue and persist in that good Will and add thine utmost endeavour to it habenti dabitur To him that hath and useth and improveth what he hath shall more be given and he shall more and more abound Matth. 13.12 And howsoever thou hast not abundance and excellency of works to please God withall yet as thou beginnest to abound in Gods works so God begins to be pleased with thee Such a beginning to please God was that of Ahab 1 King 21.29 For 't is absurd if not worse to say that his Humiliation was hypocritical since God was pleased with it But I find that lust clogs my soul in the ways of God and hinder me from abounding in his Works There is a great difference between yielding ones self voluntarily and being supprized by his enemy between casting ones self headlong into sin and stumbling through errour ignorance or infirmity So great that the Scripture stiles the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operarii iniquitatis the works of iniquity but it speaks more favourably of the latter Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any one be overtaken or surprized by a slip or fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restore such an one with the spirit of meekness St. Paul directs his speech to the spiritual Fathers of the Church advising and exhorting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put his legs as it were into joynt so the word signifieth that he may walk without stumbling in the way of God and so please God Beside he that through this weakness stumbles oftentimes gets an advantage by his fall of carefulness fear desire wariness for the future 2 Cor. 7.11 and looking better to his steps as he ye know who stumbles takes afterward a longer stride But alas I meet with many difficulties from without and though gladly I would abound in the work of the Lord in walking and pleasing God yet I go very slowly on The Lord be merciful unto thee poor soul Be not discouraged thy difficulties commend thy obedience and please God more He was better pleased with Job upon the dung-hill struggling with his miserable Comforters and Sathan and an evil wife as bad and defending his own innocency and Gods truth against them all then when he had an hedge about him and his house and all that he had That traveller rids way better who goes three miles in an hour through deep dirty way than he that perhaps goes four or five through clean And therefore St. Paul writes thus 2 Cor. 8.1 2.3 Of the Macedonians Brethren we do ye to wit of the grace of God bestowed on the Churches of Macedonia how that in a great tryal of affliction the aboundance of their joy and their deep poverty abounded to the riches of their liberality For to their power I bear them record and beyond their power they were willing of themselves But what use do prophane persons make of all this 'T is true they say we ought to walk and please God and abound more and more but who do so or we ought to do thus or thus but we carry about us a body of clay and the flesh is weak and 't is impossible so to abound c. Wretched man what do they but deprive themselves of what they want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth our want of abounding more and more What do they but lay injustice upon God that he should command them to do that which they cannot do no not by his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a necessity imposed upon us of God of abounding more and more Foolish men who hath betwiched ye who hinders ye but that ye may obey the Truth Surely the good God who hath imposed a necessity of precept and command upon us He hath not laid upon us an impossibility of obeying it Gal. 3.1 and 5.7 Lord thou hast given us power enough give us will also to use this power 3. This was St. Paul's Doctrine I am sure and such as he did not repent of but teacheth it again what he had deliVered to them before That 's the third Point St. Paul Sylvanus and Timotheus had them so to abound in walking and pleasing God Nor is this unusual in Scripture where the very same things are repeated which were before delivered Examples are obvious if we compare Exod. 25. with 35. Exod. 29. with Numb 28. And the Reason may be considered both 1. In regard of God who would testifie his love in making known 1. His Will line upon line precept upon precept And 2. His Authority of Commanding which appears rather by frequent acts than if but once delivered And 3. His Justice in preventing all apologie and excuse whereas otherwise ignorance or forgetfulness might be alledged And 2. In respect of the things themselves delivered which being of heavenly and spiritual nature cannot so easily be convinced at once And 3. In regard of the Ministers of God who are to deliver this truth unto man It argues their certainty of the things they teach It s an argument of their Wisdom For idem sentire idem velle nolle sapientis est saith Seneca 'Till men grow wise they often vary their opinions and wills touching the same thing but Wisdom settles them 4. In regard also of the people to whom the Truth of God is to be delivered 'T is profitable for them Phil. 3.1 They are unlike to Vessels they if once filled need not to be filled again But these must and that especially in two sorts as considered a in twofold estate For they are most what either obnoxious and in danger of committing sin and therefore stand in need of the same things to be often and often repeated By the space of three years I ceased not to warn every one night and day with tears saith our Apostle to the Elders of the Church of Ephesus Act. 20.31 or else 2. They are such as have committed sin and lie under it and in that respect stand in great need of the same things to be delivered to them again which they knew before for sin is of that destroying nature that it not only 1. Abolisheth former obedience as Ezech. 18. But 2. It disables the sinner from knowing the Rule of Obedience and therefore it is observable that when Moses had taught the
so that our inheritance is called the Grace of Life 1 Pet. 3.7 a Life given unto us by Grace and by Grace obtained The gift of God is Eternal Life Tit. 3.5 Not by Righteousness which we have done but according to his Mercy be saved us This Life God blessed Angels and holy Men Saints made perfect Hebr. 12.23 lived When I awake up I shall be satisfied with thine Image This life is hid in God Col. 3.3 To this life we are elected Ephes 1. That we should be holy and unblameable before him in LOVE i. e. in all Righteousness for that is the fulfilling of the Law Rom. 13.8 Gal. 5.14 Matth. 22.39 it must needs comprehend all Righteousness in it Hence the Eternal Life is placed in LOVE Psal 133.3 And that the LOVE whereunto we were chosen in Christ Jesus is the whole Image of God appears by comparing Ephes 1. with Rom. 8.29 which is our glorification as vers 30. and causeth our Eternal Life the summ of all the Promises 2 Pet. 1.4 None of this is merit God gives the ability See Notes in Hebr. 1.7 The gift of God is Eternal Life and I account that the sufferings of this life are not worthy to be compared with the Glory that shall be reveiled Were a man in danger of drowning he would lay fast hold of what should save him What drowns a man 1 Tim. 6. Were a man falling he would lay fast hold on him that should keep him from falling Jude v. 20. Let us therefore lay hold by prayer as Jacob on the Angel he wept and made supplication Resolve I will not let thee go except thou bless me Hos To lay hold on Eternal Life is to lay hold on Christ himself 1 Joh. 5.20 there 's no other name whereby we can be saved so shall we be able to say with the Apostle I have fought the good fight 2 Tim. 4.8 This discovers the subtilty of Satan who would secure us of the obtaining the end without the use of the means ye shall have Eternal Life without fighting NOTES AND OBSERVATIONS UPON II TIMOTHY III. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Habentes speciem quidem pietatis virtutem autem ejus abnegentes ab his averte Having a form of godliness but denying the power thereof from such turn away ST Paul as he was for his time an holy Apostle and laboured more than they all so was he also a true Prophet concerning these latter times wherein all things have come to pass and are coming to pass which he foretold viz. That in the last dayes perillous times should come that men should be lovers of themselves c. vers 1 4. When was the world otherwise you will say But the Apostle speaks not of the world but of the Church of Christ Apostatical degenerate hypocritical both the Teachers and the People all which notwithstanding the Apostle foretells they should cover with a veil having a form of godliness but denying the power thereof from these turn away Wherein we have 1. A description of the false Christians in the later times 2. A prescription unto Timothy how he should carry himself toward them In the words we have these Divine Truths 1. Godliness hath a form 2. Godliness hath a power 3. The false Christians of these later times were to have a form of godliness but they should deny the power of it 1. Godliness hath a form wherein we must enquire 1. what Godliness is and 2. what is the form of it 1. Godliness See Notes in Tit. 2.11 Those three degrees of Godliness 1. Fear of God 2. Faith in Christ and 3. Love of the Spirit They have their forms as under the Law in the three parts of the Temple were signified the three degrees of Godliness 1. By the Porch the fear of God was prefigured Psal In thy fear I will worship toward thy holy Temple 2. By the Holy the faith in Christ until I went into the Sanctuary of God 3. By the Holy of Holies to be understood the Love of God and our Neighbour 2. What is the form of it The word we turn a form is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Latin word forma Now a form is either inward or outward 1. The inward form is that whereby a thing is that which it is and whereby it is distinguished from all other things as the rational Soul is the form of a Man whereby he is a Man 2. The outward form is a figure and expression of the inward form or at lest intended so to be This outward form is either 1. Taught of God in his Word and commended unto us by Precept or Example or both as under the Law in manifold Ceremonies and outward Forms of worship and under the Gospel as Baptism the Lords Supper Thanksgiving c. 2. Or else they are such Forms as have been counterfeited out of the Word as in the Apostacy after the Babylonian Captivity c. See Notes on Gen. 25. adfinem and after the Primitive times See Notes on Gen. 25. ibid. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used as also Rom. 2.20 is an action and signifieth formation figuring or forming something Isai 44.13 And being referred to the mind a man may be said to have a form of that which is imprinted in it Thus St. Paul tells the Jew that he hath a form of knowledge and truth in the law Rom. 2.20 And thus a Form of Godliness is an impression of Piety in the mind and an expression of it in words or gestures or actions which may be sincere unfeigned and true as answerable to the inward form and being of Godliness such as good and godly men express 2. It may be also feigned and counterfeit such as the Pharisees had and used and it is thus here understood Howbeit it is not the Apostles intent here to abolish all forms of Godliness There must be a Form of Godliness both 1. In regard of Godliness it self and the things of God And 2. In regard of the conveyance of the things of God from God to men and from men to men And 3. In regard of the end of all these 1. Godliness it self and the things of God have neither name nor sensible figure c. See Notes on Matth. 13.11 2. The only Wise God useth some form or other whereby he conveyeth the things of God unto men as Circumcision is a form of Godliness whereby is signified the putting away of sin in the flesh Col. 2. and the worship of God in the spirit Phil. 3.3 3. Nor can spiritual men themselves impart the things which are godly and spiritual unto men earthly and carnal unless they make use of some outward Form If I have spoken unto you earthly things and ye understand them not c. Joh. 3. I could not speak unto you as spiritual but as unto carnal 1 Cor. 3.1 4. In regard
of the end of all these for spiritual and heavenly things are imparted by God unto men and by men unto men for their edifying 1 Cor. 14. which cannot be without some outward Form of words or other expressions There is one Form of Godliness seems not at all to be used as singing of Psalms in the Congregation Why Because some there are very unfit to sing them Respon This cannot be denyed yet for this inconvenience it followeth not that the custom of singing Psalms in the Church should be laid aside For 1. Psalmodia hath been a Form of Godliness both in the Church of the Jews and all Christian Congregations wherein it 's probable there have been some as unfit as in our days 2. Though some unfit yet out of the judgement of Charity yea of certainty some are fit and the unfitness of some cannot debar others from the comfortable use of that Duty 3. It is a Duty 4. Our Lord himself fore-told Psal 22.25 and 35.18 That he would praise the Father in the great Congregation as the Apostle applys it Heb. 2.12 5. For the same Reason they who are unfit to sing should be unfit to read them 6. And 't is possible they may by the grace of God be made fit Many hear outwardly who are not fit to hear but thereby many become fit Observ 1. Note hence the great goodness of God and his love unto Mankind that having made Man for himself he could not satisfie his love with making him Lord of all the Creatures no not with any thing less than the Image of himself imparting the shape of himself unto him Joh. 5. And because similitudo est causa Amoris similitude and likeness is the cause of Love That he might love him more he makes man like unto himself Godlike or as in our language Godly that we should be imitators and followers of God as his dear children Eph. 5.1 Observ 2. Yea since the only Wise God hath so made us and embodied us and cast us into a fleshly mould that we cannot understand any thing from without otherwise than by outward Images and sensible representations of inward things He is graciously pleased to convey the inward by the outward and therefore he is said to have made the two disciplinary Senses Prov. Thus Circumcision the Passover all the Sacrifices and Oblations yea the whole Ceremonial Law are Forms of Godliness whereby the only Wise God condescended unto his people thereby to convey the true spiritual and inward Godliness unto them by those outward and visible signs representing unto them spiritual things Ezech. 37.18 These and such as these outward and visible Forms are called by sutable names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus also the Lord imparts his Godliness by something audible proportionable to the other disciplinary sense of Hearing Rom. 6.17 2 Tim. 1.13 Observ 3. Hence appears their errour who out of a pretence of a pure spirituality condemn all Forms of Godliness without any difference at all and condemn all those who use Forms of Godliness Thus the Sacrament of Baptism is with them such a Form of Godliness as is not to be used Thus also the Lords Supper Instituted of Christ himself is by such sleighted as a Form of Godliness Thus thanksgiving for Meats and Drinks is thought to be superfluous a Form of Godliness Why For all these are spiritual and inward duties and better performed within than acted outwardly I do not deny but these are all as well inward as outward duties and there best performance is inward But our Lord Jesus performed them outwardly and commanded also that they should be outwardly performed It 's true by the inward performance of these acts we are more strengthened But since every man ought to seek not only his own good but the good of others also These and all such like acts ought to be done in Love 1 Cor. 16.14 And all things ought to be done to the edifying of others 1 Cor. 14.26 And how can that be done without some outward form or other to the edifying of its self in love And although praying to God and blessing God may be done inwardly and with the spirit yet if we perform these Duties inwardly only no man else hath the benefit of these Duties but our selves And therefore the Apostle 1 Cor. 14.15 16 17. Else when thou shalt bless with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest Lastly whereas the Pharisees used all the outward forms of Godliness without the inward Duties Our Lord forbids not his Disciples the use of these Forms but implicitly commands the use of them where he saith Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the kingdom of heaven Now that which must exceed another doth not abolish but suppose that which it must exceed Nor did our Lord blame their Use of Forms wherein they placed their Righteousness but the want of this inward Righteousness as the foundation of it as its evident Matth. 23. and by that Pharisaical young man Matth. 19. Repreh Those who pretend to rest in the Godliness without the Form as also those who rest in the Form without the Godliness 1. Those who pretend to rest in the Godliness without the Form Let such know that the only wise God hath fitted the one of these unto the other so that although the outward Form be not perpetual as I shall shew more anon yet it is not to be despised as it is by many at this day who exalt themselves above all Ordinances above all Forms of Godliness above all mans teaching c. Surely the outward Ordinances and Forms of Godliness are not to be despised No say they Doth not the Prophet call them vain oblations See Notes on Gen. 27. 2. They are justly reproved who rest in the Form without the Godliness Thus did many of Gods ancient people the Jews And thus do too many at this day of the false Christians How much pain and sorrow did the Jews undergo c. See Notes on 2 Cor. 5.17 Exhort Let us endeavour after the inward Form of Godliness 2. Axiom Godliness hath a power There are three Principles of actions 1. Understanding 2. Will 3. Power The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Strength Vertue and Power by which great acts are atchieved So the Septuagint turns that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text above one hundred times Whence also it signifieth an army strong and powerful whence the Church is described to be an Army with banners Cant. 6.4 This power is sometime exercised by the body which in comparison to that strength of the Spirit is but impotency and weakness according to Esay 31.3 The
be no more lovers of themselves c. 3. As for the power of Godliness there is not one of many will believe that there is any such thing There were but two of the twelve spies believed the Power of God And the other ten so far prevailed with all the Congregation of Israel That they bid stone Joshuah and Caleb for affirming that they had power enough in God to subdue their enemies Now if few believe any such Power of Godliness for the subduing of their sins quae nolumus difficulter credimus and if a Form of Godliness will serve the turn to cover all these infirmities and maintain our credit of being godly These are potent reasons to deny that there is any such power Observ St. Paul told Timothy that there would be such men in the latter days which should be lovers of themselves proud boasters c. yet should have a form of Godliness to cover all these but should deny the power of it Now judge ye Beloved who know the times whether these latter times be not come upon us judge them by the characters and marks of the times not whether there be not such men in the prophane world for such there have been always in the world The world consists of such but judge whether there be not such in the Church yea or no 3. The false Christians of these later times deny the power of Godliness wherein we must enquire what is here meant by denying the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Metaphorical as being taken from Soldiers who forsake their Colours such as renounce and leave their party whereunto they did formerly adhere for so there are two Guides and Leaders whereof all men are Followers one or other the Flesh or the Spirit Rom. 8.1 Righteousness or Vnrighteousness Rom. 2.8 Godliness or Vngodliness Forms of Godliness or power of Godliness Now the false Christians of these later times follow the flesh obey unrighteousness and ungodliness follow Forms of godliness but deny the Spirit renounce the righteousness and deny the power of Godliness The false Christians of these later times deny the power of Godliness three ways either 1. They deny that there is any such thing The fool saith in his heart there is no God or else 2. Though they grant that there is a power yet they deny and renounce the offer and tender of it unto themselves hold the truth in unrighteousness I would but ye would not or else 3. They deny the power of it according to the finis rei as we speak i. e. they do these things which tend to the denyal of that power according to what the Apostle saith Titus 1.16 In work they deny God being disobedient c. Exhort Be strong in the Lord and in the might of his power Gods strength is perfected in weakness when I am weak in my self then am I strong in him Jacob wrestled with God when his thigh-bone was out of joint then was he called Israel If the false Christians deny the power of Godliness i. e. reject it and renounce it then was it in their power to receive it Observ There is a power of Godliness whereby all these ungodlinesses of these last times may be subdued Generally this Rule in our Metaphysicks is most true Malum non est infinitum evil is not infinite the wisdom of God hath so bounded it and limited the spreading of it He who hath said to the Sea hither shalt thou come and no farther and here shall thy proud waves be stayed He hath also limited the Sea of wickedness nor lets the floods of ungodliness rise so high but that he still reserves a power to lay them The floods lift up their waves but the Lord is the mightier Psalm Thus our Apostle here having discovered the wicked men of these last times Verse 8. But at the ninth Verse saith he They shall proceed no further Yes will some say there is no doubt but there is Sufficiency of power in God yea All-sufficiency of power in him to give check to all sin and all iniquity but doth the Omnipotent All-powerful God put forth so much power Doth he vouchsafe so much power to Believers Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely he gave S. Paul so much that he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am able to do all things through him who inwardly enables me Phil. 4.13 He gave his Disciples so much power when he said Behold I give you power to tread upon Serpents and Scorpions and upon all the power of the enemy and nothing shall be able to hurt you Such is that mighty power imparted unto Believers 1 John 5.4 2. If we examine every one of these we shall find there is a power of Godliness against them in Believers 1. They of the last times shall be lovers of themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the original of all the following evils for a self-lover esteems himself above truth justice goodness love of God love of his neighbour above all what ever is contrary to his best beloved Self Duo amores constituunt Civitates duas alteram Dei alteram Diaboli Against this self the great Commandment of God is directed the first and great Commandment challengeth all our love to God and what is allowed our selves is taken out of that Commandment and therefore our Lord begins his precepts with Self-denyal If any man will be my Disciple let him deny himself Surely as there is authority against self-love so is there power and strength against it otherwise so many millions of Disciples had not obeyed his Precept 2. Covetous In these grows up the root of all evil but there is a root of David growing up in Believers Revel 22.16 which extirpates and roots up every root of bitterness 3. Boasters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what If of evil that 's a poor Glory Why boastest thou thy self that thou canst do evil or mischief Psal 52.1 It is the easiest thing in the world to do mischief If in good What hast thou that thou hast not received 1 Cor. 4. So that he that glorieth must glory in the Lord Psal 44.8 And Christ himself in his Believers is the Glory of his people Israel Luke 1. which easily can work out all contrary Boastings and vain Glory 4. Proud Pride is the beginning of sin saith the wise man wâ—â—â—h is easily abased by the Humble Christ who invites his Believers to learn that lesson of him 5. Blasphemers How can he blaspheme who believes that by his words he shall be justified and by his words he shall be condemned 6. Disobedient to Parents not only this Disobedience but all other also is corrigible by the Obedience of one And all true Believers have that Obedience of Faith 7. Vnthankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can they be so who believe that Grace comes by Jesus Christ Joh. 1. 8. Or Vnholy Who have in them the holy one and the just as all true
of all these but first Nero is compared to a Lion in regard of his cruelty as he who slew his Mother Agrippina and his better Father his Master Seneca who crucified Peter slew Paul with the sword was the first bloody persecutor of the Christians an arrant Lion so cruel as Tacitus saith Praeeuntibus addita ludibria c. Libr. 15. out of the mouth of this Lion the Lord delivered Paul Paul was delivered out of the mouth of the Lion that 's expressed vers 17. I was delivered from the mouth of the Lion a most imminent a most present evil The Scripture useth often the Hierogliphick of a Lion for a persecutor Psal 7.4 and 22.22 Jer. 2.4 Ezec. 19.12 and 32.2 Prov. 19. and 20.2 Mich. 5.8 Observ 1. Wicked men are beasts cruel beasts as the Lion and Unicorn Leopard and Bear subtle beasts as the Fox envious beasts as the Dogs greedy as the Swine venomous as Vipers Homo microcosmos est Apollonius saith of Alabanda that it was cista scorpionibus plena Eccles 3.18 Observ 2. Tyrants and Persecutors are compared to Lions Bears Wolves Act. 20.19 the Church under the four Monarchies as under great beasts Dan. 7.3 The fifth Monarchy is the Mans Psal 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest Why doth he call Nero a Lion why saith he not downright out of Nero's power The Lord allows his servants wisdom and wariness as well as he permits the evil beasts lest they turn again and rend you Mat. 7. V. L. say thou comest to sacrifice 1 Sam. 16. Some condemn men for being wary because they are not so foolish to put their feet into the snare which their enemies have laid for them David calls Saul Cush Psal 7..1 2. Dic quibus in terris eris mihi magnus Apollo Tres pateat Coeli spacium non amplius ulnas Tully obscurely discovers the folly of Celius Observ 3. The Lord suffers his dearest children to come into dangers imminent dangers c. See Notes on Matth. 14. Observ 4. The Lord delivers from the most imminent present evils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is danger such was that of the Powder Treason as near as possible could be and not to take effect such was the case of Noah Lot 2 Pet. 2. The Lord knoweth how to deliver his and to reserve the wicked unto the day of judgement Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail and by how much the less of man appears the more of God Lord save us we perish Observ 5. The Lord never suffers the evil one so far to prevail but he reserves a power to limit it Malum non est infinitum c. Vide conc in Matth. 14. Consol Comfort for the dejected souls Psal 75.4 My soul is among lyons God can deliver from the Lyons So was David delivered 1 Sam. 17.34 Deus unum contra unum posuit Vicit Leo de tribu Judah He is strong Gen. 49.9 Catule Leonis Jehudah the Lord is with thee he is good to thee But alas I am weak Nor doth the Lord bid thee act or endure do or suffer any thing by thine own power it is the Lord that gives strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Phil. 14.13 2 Sam. 17.10 Whose heart saith Shushai of David is as the heart of a Lyon When Jacobs thigh bone was smitten then he was called Israel when weak then was I strong There is such a promise to this people Numb 23.24 2 Sam. 23.20 Let him lay hold on my strength The Reason of his deliverance is from the 1. Efficient the Lord. 2. The end where note Paul's modesty not that I might fulfil or make known the preaching of the Gospel but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the preaching might be made known to me 1. Efficient in two Acts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stood by me 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He strengthened me 1. So God to be with Jacob Gen. 31.3 Jacob interprets to do him good or deal well with him Chap. 32.9 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He strengthened me Confer Phil. 4.13 In the words are these Truths 1. The Lord had delivered Paul 2. He promiseth to himself future deliverance 3. He promiseth himself preservation to the Kingdom of God 4. He glorifieth God for both 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is large and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 18.36 I have done all these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. omnia verba Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word refers either to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an evil work or else it is the evil one as in the Lords Prayer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The evil work is either passively or actively understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To draw out to deliver to redeem to save The Lord i. e. Jesus Christ which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Me i. e. a Believer one hoping in him waiting for him who hath had experience of his dealing Reason In regard of the evil works or works of the evil one The eyes of the Lord are upon them for evil Amos 9.4 The whole way shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one He it is against whom the Disciples of Christ and all Believers direct their Prayer Libera nos à malo deliver us from the evil one The Lord he came for this end 1. To dissolve the works of the devil 2. To seek and to destroy him c. To save what was lost and to deliver those who through fear of death were all their life long subject to bondage Heb. 2. Observ 1. Jesus Christ is the Deliverer His name Jesus speaks him to be so He delivered out of Egypt Exod. 10.31 37. Jude vers 5. Psal 18.17 18 19. Esay 19.20 Act. 5.31 A Prince and a Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.26 27. He delivered Moses he drew him out of the water So he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly Abraham out of the fire as the three Captives Dan. 3. Joseph out of Prison Daniel out of the Lyons Den. Thus the Apostle calls Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 1.10 which our translators turn who delivered us from the wrath to come The word is in the present tense and imports a continued Act of delivering us from sin and consequently death and judgement and wrath of God as 2 Cor. 1.10 So Tremellus turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantively as Rom. 11.26 liberator noster and Beza by the Participle of the present Tense Jesum nos ementem ab ira illa ventura So he turns that Article which imports the horrible wrath of God Thus also the Tygurine Bible qui liberat nos ab ira ventura So Vatablus so Pagnin Thus the French Italian and Spanish Translations Thus Piscator and one Low-Dutch Version only Martin Luther turns
yet taken possession of us Isaac is not yet born these must be cast out of the house yet is not this condition contemptible for the time For the Heir himself differs little from a Servant while he is a child though he be Lord of all Gal 4. But when the fulness of time is come then God sends his Son to take possession of his house and then the servant is cast out for such servants abide not in the house always but the Son abideth always John 8.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath appointed Christ Heir of all things This Metaphor is taken from the Civil Law instruere haeredem is the ordinary phrase or as the Father speaks Psalm 2. I have set my Son c. the Governour of the Church To this effect the Scripture speaks elsewhere John 3.35 The Father hath given all things into the Sons hands Matthew 28. Vnto me all power is given both in Heaven and earth John 5.22 He hath committed all judgment to the Son figured in Abraham giving all he had to Isaac Gen. 24.26 and 25.5 Hebr. Psalm 2. Ask of me and I will give thee the Heathen for thine inheritance c. The Reason is the same with the former in regard of the Sons double right unto all things his own workmanship and purchase peculium castrense In regard of the Father his love unto the Son John 3.35 The Father loveth the Son and hath given all things into his hand as also in regard of the Oeconomy and dispensation of the three persons in the Trinity Esay 40.10 His Arm shall rule for him Chap. 53.1 and 57.5 9 10. Exodus 6.6 and 15.16 As the Spirit the finger confer Matthew 12.29 Luke 11.20 Object God hath put all things under him 1 Cor. 15.28.29 But we see not yet all things put under him Heb. 2.8 Answer 1. Dististinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas and potentia David had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A King may have right to his Kingdom yet be hindered from the actual rule and administration of it by a Tyrant or Usurper 2. Distinguish between Christ as the Head and Captain of Salvation and his Church as the Apostle does Heb. 2.8 Christ is Heir and Lord in both respects and the only doer And in respect of his person we see Jesus saith the Apostle c. But in regard of his members 1 Cor. 15.24 25 27. 1 Pet. 3.22 and 4.1 Thus S. John Apoc. 1.9 much talk of wars But how shall we hope to prevail when Gods enemies are not subdued and put down in us The men of Ai prevailed against Israel why There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 7.13 An accursed thing in the midst of them Observe first then the Sovereignty of God the Father over all the world he hath authority and right and power to dispose of all the Creatures Lord of Sabbath Deut. 32.8 Acts 17.26 He hath given to Christ the Dominion over all things According to the number of the children of Israel he divides to every people their inheritance and what Law there is for any to expel another out of that inheritance which God hath given them I yet know not Nimrod Ninus Canaan all usurpers He hath given Mount Seir to the children of Esau Deut. 2. Therefore meddle not with them Verse 5. and Verse 9. Distress not the Moabites because I have given Ar to the children of Lot for a possession for the most high ruleth among the children of men and giveth it to whom he will Dan. 4.25 That they consider not who say that Dominium fundatur in gratia contra Acts 17.20 2. Christ's right and title to all the creatures is neither a meer pretence nor a false claim he claims no more than the first and true owner of all things hath freely given him 1. This reproves the Pope who pretends right to Kingdoms to give and dispose as he pleaseth This did the Devil I give it to whom I will like the mad man who took notice and would dispose of all Ships that were in the Navy their fraught and burden c. But if Christ said Who made me a divider who made the Pope 2. This reproves those who tell the Father either in express terms or interpretative That they will not have this man reign over them Luk. 19.14 the event is dreadful vers 27. Take heed we pass not sentence against our selves Esay 8.6 7. The waters of Siloe i. e. the Spirit of Christ i. e. the Spirit of him that was sent So by interpretation Joh. 9.3 run softly But they chuse Rezin i. e. their own will and chusing God hath appointed his Righteousnss and Peace his Christ to rule over us Col. 3.15 Esay 11 4-9 He invites us to a meek humble and quiet Spirit Behold thy king comes meek Zach. 9.9 Laesa patientia fit furor Apoc. 6.16 But we will none of his government But what is this to us we stand at a gaze admiring Christ's person and forget his members That which is said here of Christ the Son of God the same is true also of all the sons and children of God So the Apostle argues Rom. 8.13 and his children the faithful are heirs of all things Apo. 21.7 So it makes for the reproof of those who pretend title to the heavenly inheritance yet live not like heirs apparent The Saints are born again to an inheritance incorruptible 1 Pet. 1.4 Art thou a servant of corruption as the same Apostle speaks 2 Pet. 2.19 yet canst thou hope to be an heir of incorruption Art thou called to an eternal inheritance yet carriest thy self like a drudge to these temporal and earthly things Judge in your selves Beloved If a man of mean parentage and estate were adopted heir to a great man it is Chrysostoms comparison how would he behave himself would he not neglect outward and temporal things care not for your stuff c. Gen. Would he not care how he might please his Father who adopted him While thou drudgest and toilest in pursuit of these earthly things who will believe that thou art adopted heir to heaven The heir to heaven No they are the wise that shall inherit such glory but shame shall be the promotion of such fools as thou art Prov. 3.35 Such fools have folly for their inheritance but prudent men inherit knowledge Prov. 14.18 Such fools shall inherit wind Prov. 11.29 Consolation But hath God appointed his Son heir of all things what provision hath he made for his younger Children O fear not little flock it is your heavenly fathers pleasure to give you the kingdom Luk. 12.32 And to make you heirs and coheirs with Christ Rom. 8 17. Yea it is the Sons pleasure also Luk. 22.29 Let the sons of Cheturah go away with their gifts worldly men with their large possessions Isaac and we who with Isaac are born of the free-woman shall be heirs of all things Gal.
the validity and power of it in converting souls and working miracles For howsoever we acknowledge the word of Christ powerful both ways both before his Incarnation and in the days of his flesh as also by his Apostles and Ministers in the Primitive Times yet now we see not such powerful effects of the word For answer to this doubt 1. There is not the same reason why Christ's word should be alike powerful in working miracles upon the bodies of men and in conversion of their souls for howsoever I dare not say as some do that all miracles are ceased yet thus much I may say that miracles are useless among those who already believe And therefore our Lord wrought not miracles among the Apostles and Disciples who already believed on him But for the conviction of those who believed not Joh. 11. He called upon his Father and raised Lazarus for this end that the people might believe that his Father had sent him as appears vers 42. and by the effect vers 45. which is not only true in that particular but in the general also as Joh. 12.37 Though he had done so many miracles before them yet they believed not on him This appears also in the miraculous gift of tongues 1 Cor. 14.22 Where the Apostle tells us that tongues are for a sign not to them that believe but to them that believe not But prophesying serveth not for them that believe not but for them that believe where the Apostle also shews the diversity which is to be observed between the Word of Christ in working Miracles and converting Souls So that it 's possible that where belief in the Lord Jesus is not yet wrought the Lord may raise up some extraordinary Instrument of his and give a miraculous power unto his word to work Faith in those who believe not As for those who believe the Lord hath made a promise unto them of working other and those greater miracles Joh. 14.12 As for the power of Christ's word in conversion if Christ himself had not said so who durst The meaning is that the works which a Believer works by the Spirit of God and upon the spirits and souls of men are greater than those which our Lord wrought by his word upon the bodies of men And he gives the reason because saith he I go to the Father namely to obtain of him the Spirit of Power which afterward he poured upon them Act. 2. as an earnest of that Spirit which he promised to pour upon all flesh Joel 2. But the Word of Christ seems not to be so powerful for the conversion of souls as in the first times for we read of three thousand souls converted ar one Sermon Act. 4.1 and either five thousand more or two thousand at the least for the words are doubtful Act. 4.4 I answer the defect is not in the word which is always powerful but either in the Preacher or the hearer of it 1. In the Preacher two ways For either 1. He hath no skill Or 2. No authority to use it 1. He is not skilful in the word of righteousness Heb. 5.12 13 14. for he is a babe which is not to be understood of natural age but spiritual growth according to the new Nature and new Birth for Timothy was but a young man yet old enough to be a Teacher and example to believers in word in conversation in charity in spirit in faith in purity 1 Tim. 4.12 When men therefore of corrupt minds presume to be teachers of the word understanding neither what they say nor whereof they affirm 1 Tim. 1.7 How can we expect powerful effects from it The word is called the sword of the spirit Eph. 6. which comes out of the mouth of the son of man Apoc. 1.6 The sword cannot be wielded by any weakling by every novice Jether could not kill Zalmunna Judg. 8.21 As the child is so is his strength if they had stood in my counsel Jer. 23.21 But now they shall not profit this people vers 32. Nor by a mad man 2. In case he have skill and strength to use it yet he may be inhibited and not have authority to use it And that in regard of the people Ezech. 3.26 I will make thy tongue cleave to the roof of thy mouth that thou shalt be dumb and shalt not be to them a reprover the reason for they are a rebellious house Amos 5.12 13. I know your manifold transgressions and your mighty sins they afflict the just they take a bribe and they turn aside the poor in the gate from their right therefore the prudent shall keep silence in that time for it is an evil time This is a great defect in regard of the hearer There are others also 1. Partly in regard of misunderstanding as when men are possessed with false and erroneous Principles which they have taken up upon trust what ever they hear conveyed or delivered unto them as our Lord told the Sadducees Ye err not knowing the Scripture nor the power of God yea men in errour so adhere unto them that they will not receive the truth it self but reject it as an errour As our Saviour tells the unbelieving Jews Joh. 8.45 Because I tell ye the truth ye believe me not and St. Paul saith 1 Cor. 1.21 that the world by wisdom knew not God 2. Another defect in the hearer is partiality in hearing he hears the word with respect of persons crying up some and decrying others The Church of Corinth and the Church of the Galatians were troubled with such such an one was Simon Magus Act. 8.9 He hath a Devil and is mad why hear ye him Observe then the ground of that courage and resolution which we see in godly men and true Christians they have Christs word of power residing in them Luk. 21.15 I will give you a mouth and wisdom which all your adversaries shall not be able to resist Act. 4.13 Peter and John waxing bold the Jews took knowledge that they had been with Jesus Act. 6. when the Libertines were not able to resist the wisdom and spirit by which Stephen spake Nehemiah reproved the Princes and they held their peace and found nothing to answer Neh. 5.8 2. Observe the only firm object of Christian Faith not only a word of truth for his Word is Truth Joh. 17. but a word also of Power whereby every word of God is ratified and confirmed Hebr. 11.32 33. This is the reason that a faithful man is able to do all things Psal 4.13 credenti omnia possibilia If the Word of Christ be a powerful word then hence Repreh Those who smooth and flatter Great Ones in magnifying their Power as if they were the only Potentates Such were the flatterers of Canutus sometime a King of this Island which he confuted sitting on the shore pleasing some flatterers commanding the Sea it should not touch his feet being wetshod he shewed that of Solomon Eccles 8.4 to be most truly meant
intercessions unto God for his people and every one of us for himself O Lord thou art a most powerful God Thou bearest all things by the word of thy power O magnifie thy power in shewing mercy as thou hast said The Lord is long-suffering and of much mercy c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling or governing all things by the word of his power The fulness of the Original will afford this sence for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Munster's Hebrew Copy signifieth bearing or upholding which is the first act of Divine Providence which is called conservation of the creatures So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original signifieth a King a Prince which implies the second act of Divine Providence which we call Gubernation or governing all things by the word of his power as Erasmus turns the word So 't is also in the Spanish and our old English Translation Both these acts of Providence were signified to Ezechiel by that Vision in his first Chapter of a Chariot with Cherubims which as the Prophet there saith Verse 28. was a resemblance of Gods Glory so Christ is called for all the worlds which the Son of God hath made they are his Chariot which he supports and upholds by the Spirit of life in the wheels Verse 20. He bears up all by the word of his power according to his own will And as Eliah 2 Kings 2.12 is called by Elisha and Elisha by King Joash 2 Kings 13.14 The chariot of Israel and the Horsemen thereof so is the Lord God as Eliah signifieth and so is God the Saviour as Elisha signifieth the chariot and horsemen of Israel the Chariot wherein be bears and upholds Israel and the Christian Church and so called the Chariot and the Horsemen thereof which guides rules and governs the Chariot according to his own will and moving it unto all good by the word of his power Shall the wicked be removed Let God govern the world The proof of this we have both in express terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 King of the world So the Latine and Syriack and Revel 1.5 He is called The Prince of the Kings of the earth As also foretold in Dan. 7.14 There was given to him Dominion and Glory and a Kingdom that all people nations and languages should serve him c. This also was foreshadowed by Gods promise unto David in behalf of Solomon Psalm 89.24 28 29. but never verified but in Christ Ezechiel 21.25 26.27 Jeremiah 22.30 1. The Reason in respect of the Objects or Subjects to be ruled or governed which otherwise without his Government would fall into ruine and confusion The reason of the Idolatry of Micah Judge 17. and of the Danites 18. the whoredom of the Benjamites Chapter 19. and all other enormities of the Jews state is given There was no King in Israel These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 22.18 Have no Master no Governour to bear them They are as Sheep scattered upon the Hills such as have no Shepherd 2. In regard of God the Father imposing and Christ the Son undertaking the Government of all the Creatures especially men and of them his Church This was figured Num. 27.15 18. In Christ the endowments befitting his Government his Wisdom Power and Goodness for if these three be requisite in every rational agent for the effecting of what befits him how much more eminently are these in him who governs all things by the word of his power Wisdom hath two more special acts considerable in a Governour Ordinare judicare sapientis est To order the world otherwise it would fall into confusion and therefore he is called the God of order and not of confusion he judgeth all things being the Judge of all the world Gen. 18. 2. Power is necessary such as we read Numb 14.17 3. As also authority for as God the Father hath spoken unto his Son all wisdom power and goodness and whatsoever he himself was and is so in the Creation the Son spake a word of power into all the creatures and by the same powerful word yet upholds them Psalm 93.1 The Lord reigneth and then followeth the world also is established so that it cannot be moved 4. So likewise is goodness whereby he becomes our Saviour Thus Hosea 3.5 Instead of the Lord your God and David your King is the Lord and his goodness According to his wisdom power and goodness he upholds and rules us and all things which he hath made and so we stile him Creator Preserver and Governour of all things in Heaven and in earth these three ye read Nehemiah 9.6 7. this may seem the reason why S. John calls him by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.1 Observ 1. Observe the Supereminent Authority and Soveraignty of the Son of God over all his Creatures for whereas there are Two wayes of effecting any thing 1. either by putting to our own hand or 2. by our Command and Authority such is the Soveraignty so absolute the Authority of the Son of God that he governs all things by his meer Word All the Creatures are his hosts under the Law of him so that they all stand ready prest and wait for his word of command So much the Psalmist intimates by a brief enumeration of all the heavenly and earthly and rational Creatures Psal 148.14 18. He commanded and they were Created he established them for ever and ever he gave them a statute and it shall not pass vers 5 6. by which every Creature is bound to observe the set time and place appointed for it Job 14 5-13 and 26.10 So we read of the Statutes and Ordinances of Heaven and Earth of the Moon and Stars Statutes that shall not be repealed which the Son of God hath given into the Creatures Jer. 33.25 Hence it is that fire and hail and snow and vapour and the stormy winds perform his word and vers 8. the word of command which the Lord of Hosts had given they yet obey Observ 2. See then a pattern of all Christian Governours in the Son of God who rules all things who bears all things by the word of his power to bear all things and to rule all things they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we wead of the kingdom and patience of Jesus Christ Jesus Christ is a King yet patient Apoc. 1.9 And such as he is such he would his Servants should be Whosoever will be greatest among you let him be your Minister c. Matth. 20.26 27 28. See Notes on Matth. 13.11 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Governour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation that bears the people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text is our Foundation our Vpholder and our Governour Observ 3. It is very useful for us to know this in regard
into the wealthy place This is the purgatory whereof the Papists have made a fable the fiery tryal who ever makes tryal of it shall find it so 1. Observe then who are the true people of God the true Church the clean the sanctified ones the holy people their Religion is such for the fear of the Lord is clean Psal 19.9 A pure Religion and undefiled that fear drives out all pollution and uncleanness Their persons are such they keep themselves unspotted from the world no unclean persons among them Ephes 5.5 Heb. 12.16 Nor touch they any unclean thing 2 Cor. 6.17 They are washed they are sanctified they are justified in the name of the Lord Jesus and by the Spirit of our Lord God 1 Cor. 6.11 But they are diligent to be found of Christ that Lamb of God without blemish and undefiled 1 Pet. 1.19 like to him without spot and blemish 2 Pet. 3.24 as being such as partake of the divine nature and have fellowship with the Father and with his Son Jesus Christ and have communion with the Spirit Are there such Saints upon earth Thou Infidel dost not thou believe such a communion of Saints Doth not the Scripture plainly tell thee so I am sure more plain than that the righteous man falls seven times a day Men cry out of humane inventions yet they make that humane invention an Article of their Faith and believe not these manifest Scriptures You ask me where any such be I point you to no visible Church no sect upon earth for such are all sects works of the flesh Gal. 5. And whosoever he is who saith he is of this or that sect condemns himself out of his own mouth as a Sectary a Schismatick and Heretick and makes a rent in the body of Christ But to give some satisfactory answer to the question where such purged ones be Such clean purged sanctified ones are in every nation and among all sects some Act. 10.3 4 5. Yet so as the lilly is among the thorns Cant. 2.2 as the sheep among the wolves Luk. 10.3 as wheat among the tares Matth. 13.25 Whom Christ in the end of the world shall gather out of all nations as Jer. 23.3 8. by the Gospel of the Kingdom Revel 14.16 Rom. 8.19 unto the land of holiness unto those of the Divine Nature who have escaped the corruptions and pollutions of the world c. 2 Pet. 1. Thou abstainest perhaps from some unprofitable notoriously foul sins if thou shouldest live in them thou shouldst lose thy custom Many there are that drive a great trade of Religion But 't is well if thou be not polluted with those gross enormities But thou takest no notice that there are spiritual wickednesses in heavenly things Eph. 6. that there is a filthiness of the spirit which by how much more spiritual 't is more abominable in the eyes of God 'T is true whoredom and fornication is filthiness but is not covetousness also Gluttony is filthiness but is not envy filthiness too Drunkenness is uncleanness but is not pride also The one hath more of the foul beast and the other hath more of the foul fiend The one is an unclean beast the other is an unclean Devil Thou hypocrite first pluck out the beam of thine own eye Mean time whether they be many or few the purging and cleansing of sin is neglected on all hands Though I cannot but confess that while the Church of God was few in number and under pressure and persecution as in the first three hundred years they were more purged and refined than otherwise And if we look at the lives of men they speak it plainly enough and 't is confessed that while there was a power to check sin though that power was abused yet were men generally then more careful to cleanse themselves than now they are Not as some now a days who ignorantly draw Heb. 12.4 to a bloody purpose i. e. ye have not yet resisted unto blood in your strife against sin ye have not yet let out the life blood and spirit of sin These men follow the Devil their teacher take the Scripture by halves ye have not yet resisted unto blood and there make a stop corrupting that as other Scriptures to their own destruction or others You will say in the Apostles times there was an outward visible Church and a visible Church we have now 'T is true there was so and would to God there were now such a visible Church in the world But if ye look into the story of those times ye shall find them such as were purged from their sins a peculiar people an holy nation If they had been unholy and defiled they were washed c. 1 Cor. 6. That was meant by the beasts clean and unclean Levit. 11. intending those whom they should converse with with whom not And therefore a sheet of unclean beasts was let down to Peter and these words from heaven Arise Peter kill and eat Act. 10. first kill and then eat let out the blood and sinful life and then communicate with them So St. Peter understood the Vision But if we look into our visible Church you shall find prophane persons whore-mongers idolaters covetous envious proud c. and most men addict themselves to such a Religion such a sect as suits best with their sins And though there are excommunications in some Churches yet he that is cast out and excommunicate out of one Church is received into another especially if rich if he have parts c. Favour and a bride will re-enter him into the same Church or into another Optimi esse volunt quia non sunt pessimi as the Pharisees Luk. 18. 1. This reprooves those who call themselves the people of Christ and Christians Sanctified ones because they are not so much defiled and polluted as others are To these I commend Gal. 6.4 Let every man prove his own work and examine himself according to the pure Word of God Thou art not defiled with the foul sin of drunkenness thou art no extortioner c. not given to filthy lucre 'T is well that thou art not defiled with these foul sins But mark what a commendation this is if there were no drunkards c. what hadst thou to boast of A great commendation I wis it is that thou art such that there are some worse in the world than thou art God will not judge so of us he will make no comparisons Thou art foul and unclean thou shalt be shut out of Gods Kingdom another is so and so doth this excuse thee No anothers uncleanness doth not make thee clean Look not then whether thou be cleaner than others are but whether thou be clean indeed whether thou purifie thy self as God is pure 2. This reproves those who call themselves the Church and will be so esteemed because they are many and carry it by most voices who keep up a company of people together as Babylon doth Hab. 2.5 gather unto him all
men what is commonly alledged they are not under the Law but under Grace I will not question the condition of such though I doubt not but many such are under the Law We can do nothing against the Truth but for the truth 2 Cor. 13. But what saith the Apostle Shall we sin because we are not under the Law but under Grace God forbid O Beloved we are proclives à labore ad libidinem so that this Doctrine will hardly down with us But I beseech ye let us take heed we be not deceived in so main and important a business as this is Beloved I beseech ye consider these Two things 1. It behoves us to fulfill all Righteousness Matth. 3.15 Not one except your righteousness exceed c. Not one jot or tittle shall pass from the Law till all be fulfilled having these promises let us cleanse our selves from all pollution c. Under the Gospel all Obedience all Righteousness is required of us if we fail of such Evangelical Obedience there is a greater judgement due to us than to those under the Law What manner of men ought we to be in all manner of Conversation and Godliness plural 2 Pet. 3.11 There is a greater judgement This is the condemnation Joh. 3. Hebr. 2.1 2 3. and 10.29 and 12.25 Wherein then consists the easiness of Christs yoke and the easiness of his burden That we shall know when we have learned of him humility and meekness He who fulfills the Law in us and with us Rom. 8. doth not he give us his Spirit of Love so that his Commandments are not grievous 1 Joh. Lex imperat Evangelium intrat implet Repreh 1. This reproves us who pretend to be the Subjects of Christ and to submit unto the Scepter of Equity yet continue in our injustice and iniquity Who pray that the Scepter of Equity may rule the Kingdoms and that Christs Kingdom may come yet are we the men who suppress it and keep it under and hinder it from coming to us Isa 59.1 14. What would we have others Equal and Just but as for our selves we would continue in our Iniquity Repreh 2. Those who act in rigour to the extent of all the power they have thus did the Devil and they whom he sets to work Joh. 1. and 2. who kill the body and have no more that they can do if they could they would and therefore Tyrants add torment to their penalties as Tyberius gave command to the Executioner Sentiat se mori let him feel that he dies And when another had killed himself lest that Emperour should put him to death said Evasit he hath escaped me It 's alwayes the part of a Tyrant and a tyrannical disposition to do all they can in rigour against such the Prophet denounceth a woe Mich. 2.1 Wo to them that devise iniquity and work evil upon their beds when the morning is light they practice it why because it is in the power of their hand they have power to do mischief therefore they do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Luk. 22.53 This is your hour and the power of darkness The Prince of darkness acts just so There is such a disposition in all Sects of Religion by Nature to oppress and suppress all that are not of their Opinion while men are under O then tender Conscience is pleaded and Equity and Righteousness when they get up none more Tyrants than they who ever hath read the Church Story can give many instances of this kind But all this is contrary to Christian Equity and the power of Religion contrary to the disposition of him who swayes the Scepter of Equity Psal 99.4 The Kings strength also loves judgement thou doest establish Equity Numb 14.17 Consol To the Subjects under Christs Scepter of Equity in these times of fears and dangers the upright one who swayes the Scepter of Equity he secures thee he promiseth thee safety Isa 44.1 2. Fear not O Jacob my servant and Jesurun whom I have chosen he is upright and he calls thee his upright one in a diminutive expression arguing Love and Amity Jeshurum is Rectulus my little Right One he is Jashar and thou Jeshurun as that Si tu Cains ego Caia What though thou seest much oppression in a Province c. Eccles 5.8 He that is higher than the highest regardeth There is an upright Judge above all these Potentes potenter tormenta patientur But I am reviled reproached c. What then and was not thy Lord thy great King with what equanimity bare he the greatest reproaches Say we not well say they that thou art a Samaritan and hast a Devil He doth not tell them that they had the Devil in them as indeed they had but only denies it I have not a Devil Say not I will do to him as he hath done to me I will render to the man according to his works Psal 22.29 O say not so the Wise Man bids thee wait upon the Lord who swayes the Scepter of Equity wait upon him and hee 'l save thee Prov. 20.22 The Law indeed saith An eye for an eye and a tooth for a tooth c. But saith the Gospel I say unto you resist not evil And I say unto you love your enemies 'T is his Precept not to render evil for evil or railing for railing but contrariwise blessing as knowing that ye are thereunto called that ye should inherit a blessing 1 Pet. 3.9 'T was his Precept yea and his Example when he was reviled he reviled not again when he suffered he threatned not c. Thus did the true Jashar the upright one and he expects of thee if thou be his Jeshurun that thou do the like Flesh and blood shall not inherit the Kingdom of God 1 Cor. 15.50 There must be more in thee than flesh and blood if thou be Christs Jeshurun his upright one NOTES AND OBSERVATIONS UPON HEBREWS I. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oil of gladness above thy fellows I Have spoken of the Two first Ensigns of Majesty the Throne and Scepter of Christ before the Apostle proceeds to the third which is Divine Vnction he declares the dignity of Christs person as a motive to his Father to give him that Unction Thou hast loved righteousness therefore God even thy God hath anointed thee c. Which words may be considered either absolutely or with reference to the words before The Contents of the Text are in these ensuing Divine Truths 1. Christ loves righteousness and hates iniquity 2. God even his God hath anointed him with the oyl of gladness c. 3. God even his God hath anointed him above his fellows 4. Because he loves righteousness and hates c. therefore c. These are the two parts of Justice considered in the Prince 1. To love cherish and defend righteousness and equity and 2. To hate discountenance and punish
and the ends of them The wonders were either true or appearing only The true wonders were such as they appeared to be such as those wrought by Moses in Egypt by Elias and Elisha by Christ and his Apostles Those which had only an appearance of truth are of two sorts For either 1. They were such as appeared to be wonders and were indeed no other than natural Or else 2. Wrought by power above nature 1. The former were only wrought by those who were well seen in the secrets of nature such were the works of Zoroastres the Brachmannae and Gymnosophists and other true Philosophers These were wrought applicando activa passivis by applying natural causes after a more hidden way which should produce strange effects yet but natural These because ignorant men knew not the true causes of them have been thought to be true Miracles which indeed were not Archytas of Tarentum made a Pigeon of fire fly in the air Dedalus made himself wings and flew So they say of Simon Magus The Egyptians made their Statues and Images of their Gods to speak 2. Another sort of wonders there are which exceed the ordinary power of nature and are wrought by the help and assistance of the Devil who hath always been Simia Dei in all his works both natural and above nature These works are not true Miracles but illusions for God alone works true wonders Psal 138.4 2 Thess 2.9 These the Apostle calls lying wonders such were wrought by the Egyptian Sorcerers and Magicians 2. Distingush the Authors of Miracles God and Christ with their servants or else Satan with his servants And such as these we may truly say are the Factors of the Romish Faith whereby they intended to win credit to their false and Antichristian opinions as praying to and worshipping of Saints and Angels One of their own saith thus The power of working true Miracles continued in the Church so long as the true faith and service of Christ continued But when the time came that Peters successors lyed Saying Silver and gold have I none They lost the power and right of saying Rise up and walk Evil doers and deceitful workers of iniquity such as these our Lord saith shall say unto him in that day Lord Lord have we not prophesied in thy name and in thy name cast out devils and in thy name done many wonderful works And then I will profess unto them I never knew you Depart from me ye workers of iniquity Matth. 7.22 23. 3. The end of working Miracles and Wonders must also be distinguished whereof some good as wrought for the glory of God and the good of men as that they might be brought unto God and Christ 2. Others evil as those wrought to draw away men from the Truth of the Gospel God and Christ and for the damage and hurt of men Of the first kind were those of Moses bringing water out of the Rock Manna from Heaven Deut. 8.4 Thy raiment waxed not old upon thee nor did thy feet swell these forty years All of them tended to the destruction of the Aegyptians the incorrigible enemies of God and to the good and welfare of his people and of this sort were all the Miracles wrought by Elias and Eliseus such also were the Miracles wrought by Christ and his Apostles 2. Other Miracles were wrought for evil ends as those of the Aegyptian Sorcerers to detain Israel in Aegypt and to keep them from the Service of the Lord their God nor did any good acrew unto Mankind by them Such are the Miracles of Antichrist 2 Thess 2.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the lye and unrighteousness are the ends that those wonders aim at By one or other of these it will not be difficult to discover the true miracles and wonders from the false 1. For the illusions of Satan and his lying wonders they are easily discovered by believers who are not ignorant of his devices 2 Cor. 2.11 But how shall those who believe not distinguish them That is best done by the life of the wonder-workers 2. For the Authors of wonders they by whom they are wrought easily discover themselves whether good or evil for though hypocrites yet difficile est dissimulare diu 3. And if neither of these discover the wonders whether true or false the ends being expressed and declared will undoubtedly manifest what kind of wonders they are so that men may believe the true and beware of the false and lying wonders Deut. 13.2 3. The like we may say if the sign or the wonder tend to seduce us and lead us away from the true Christ unto false Christs Josephus tells us of one Jonathan that led many Jews into the wilderness of Cyrene and promised them great signs and wonders to perswade them that he was the Christ but he and all that followed him were scattered and routed by the Roman President Afterward another named Barchocab gave forth himself in so many words that he was the Christ I am the Messiah and so called himself as if he had been intended and meant by the Star that was prophesied of Numb 24. and appeared and led the Wise Men to the true Christ This Impostor and false Christ persecuted the Christians and slew many of them till at length he was besieged in Betheron and slain by Adrian the Emperour who slew of the Jews that followed Barchocab and others twice as many as came out of Aegypt and took the rest Captives Afterwards the Jews called him no more Barchocab but Barchozba the Son of a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ring-leader of the Jews Apostacy as Justin Martyr calls him These are two false Christs of Note that we read of in story but are there no more Surely whoever leads or perswades us to any other Christ than God and Christ and his Apostles witness of he leads and perswades unto a false Christ Rectum est index sui obliqui a right line best discovers it self and all crooked lines If therefore we know what the true Christ is it will not be difficult to discover the false Christs The true Christ and the truth in Jesus is to put off the Old Man Ephes 4.22 23 24. All they therefore must be false Christs and false Prophets who perswade us to keep on the Old Man still and to continue in our lying our wrath our thievery and corrupt communication our bitterness c. vers 31. If therefore we will heed and consider the Miracle what it is whence it proceeds and whither it tends we may well beware of all seducing spirits by signs and wonders c. Observ 1. The wonderful mercy and goodness of God he leaves no means untryed to bring Man unto Life and Salvation 2. His greater mercy unto his Church Observ 2. Since God beareth witness to the Gospel by signs and wonders c. hence it is evident that the Gospel must be Divine Humane Testimony is too low too inferiour for it Humane Reason
his Power his Kingdom his Rule and Authority is destroyed although he himself in his person be not destroyed but yet remain though feeble and without power When therefore the deadly power of sin and the sting of death is taken away and the fiery darts of Satan are made ineffectual and have no power the believer may sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 15.54 55 56. Death is swallowed up in victory Hos 13.14 O death I will be thy death O hell I will be thy plagues 2. How is this done by the death of Christ 1. Meritoriously and exemplarily by his outward and inward death this in his own person for thus Job 41. He took Leviathan with an hook In redemptore nostro dum per satellites suos escam corporis momordit Divinitatis illam acculeis perforavit 2. In his body the Church conformed unto him for so through grace and power received by believers from Christ they follow him in his own death and are planted into the similitude of his death c. Rom. 6.5 6 7. This is that which our Lord often requires and especially Matth. 16.24 If a man will be my disciple let him deny himself and take up the cross and follow me That Cross is the patience of Jesus Christ which having her perfect work believers become perfect and intire wanting nothing Jam. 1.4 Such are they who come out of great tribulation c. Revel 7.14 Eleazar slew the Elephant with himself Reason Why did Christ destroy the Devil The natures of Christ and Belial are so opposite one to other as none more so that one must be destructive of the other And therefore sine the Lord Jesus is the stronger one c. Luk. 11. See Notes on Rom. 5. 2. It was meet that in that nature the Devil should be destroyed wherein he had wrought so great destruction from the beginning that he got the name of Abaddon and Apollyon 3. Besides it is reasonable that the conquerour make him subject to him whom he hath conquered For of whom a man is overcome of the same he is brought into bondage 2 Pet. 2. And therefore since the lion of the tribe of Judah hath conquered Revel 5. the roaring lion it 's just he bring him into bondage Another Reason there is in regard of the Devil for justice requires that if any one use a power delegate or committed to him unjustly that he loose that power yea if the power had been his own the abuse of it makes it not his own Interest Reipublicae ne re sua quis malé utatur Since therefore this power was permitted unto Satan in regard of those sinners whom he seduceth to delight in sin and he abused it to the destruction of righteous men yea even of the JVST ONE in whom was no sin in all reason he was to lose his power Satan is an Usurper he and his instruments for God himself is Lord of all the world which Satan usurps Tydal will be king of Nations which is Gods title and right Jerem. The earth must be inhabited with righteousness Doubt But we find experimentally that the Devil hath his power still in tempting seducing accusing condemning taking captive and holding captive at his own will 2 Tim. 2. Respon As what the law speaks it speaks to those who are under the law Rom. 3.19 So what the Gospel saith it saith to those who are under the Gospel When therefore the Apostle tells us that Christ took part of flesh and blood that he might dye and by death destroy him who hath the power of death i. e. the Devil We are to understand this as spoken concerning the children because the children were partakers of flesh and blood for there is no doubt but in the unbelieving disobedient world Satan hath still his Kingdom and power of darkness and still works in the children of disobedience for his lusts they will do Joh. 8. And he frames them and fashions them for himself and then works in them But not so in the believers these receive Christ to dwell in them and work in them These are framed and fashioned by Christ and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his work house These he delivers from this present evil world Gal. 1.4 and works in them the work which his Father hath sent him to do These he hath translated out of the power of darkness into the kingdom of his Son who is love Col. 1. These are turned from darkness to light and from the power of Satan unto God Act. 26.18 Observ 1. Take notice of that mighty power imparted to believers who follow the Lord Jesus and are implanted into his death and daily more and more are made comformable thereunto Behold I give ye power to tread upon serpents and scorpions c. Luk. 10.19 Rom. 16.20 Ahasuerus condemned Haman to the Gallows and afterward gives power to Esther and the Jews to hang up Hamans ten sons and to kill and slay all their enemies Esther 9.13 What is this to us The carnal whether Jew or Christian learns from hence an example of revenge and cruelty But Esther the invisible and hidden Church hence learns a good lesson from the imitation of her head prince and captain that 's Ahasuerus he crucified Haman the troubler even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil as the Septuagint calls him Esther 7.6 and 8.1 and he gives into the hands of Esther the invisible hidden Church and those who are Jews within Rom. 2. power against the ten sons of Haman even the adverse powers against the Commandments of God and all other wicked spirits Doth any man marvel at so great power imparted to believers He knows not yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.19 Observ 2. Hence it will follow that it 's possible that the whole kingdom of sin may be destroyed yea it 's feasible and must be destroyed For if death and he who hath the power of death which is the Devil be destroyed then must sin also be destroyed Why so Because death is the last enemy that shall be destroyed and therefore sin which merits death and precedes it that must be first destroyed 1 Cor. 15.24 25 26. Observ 3. The question is decided whether Christ or the Devil be the stronger why is that any question Do not they make it so nay do they not put it out of question that say their sins are so strong that they cannot be subdued by any power given to man in this life But this is no arbitrary opinion no disputable question which it matters not whether part we hold but of the same extent and necessity with that which the Apostle saith If ye live after the flesh ye shall dye but if ye by the spirit mortifie the deeds of the body ye shall live Rom. 8.13 Note then how false that commonly received tenent is that sin cannot wholly be subdued in this life they consider not that they make the Devil the stronger man stronger than
are a far off These thing were written for those that come after as he speaks elsewhere The Dove is the figure of the holy Ghost and that mourns and laments with an unutterable groaning for the opposition and fighting of the earthly man against it And therefore wickedness it self in the original hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from trouble and unquietness Such anxiety such care such trouble our spiritual enemy stirs up in us And therefore the Devil our spiritual enemy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer one who makes us work and labour a troublesome contentious and deadly enemy Do ye not find him so Beloved look I beseech you into your own souls and examine well the motions there Rom. 7.21 22.23 24. I find a law that when I would do good evil is present with me for I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death 3. Such a fighting enemy is sin but an enemy cannot be said to fight unless it be sought withal and therefore that which is born of God fights with the world and all the Worthies Joshua and all the Judges David and all the Kings are types of him 4. The issue of this fight is prevailing that which is born of God let us observe this in a type or two Haman's wise man tells him Esth 6.13 That if Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shall not prevail against him but shall surely fall before him Haman was an Amalechite who turns away the people of God from his service and worship Mordecai was a true Jew one inwardly a true penitent his name signifieth repentance amara contritio bitter contrition and Esther the hidden invisible Church Amalech is to be overcome by an hidden hand the hand of God the power of Christ in the true Jews and the penitent ones Gaza endeavoured to suppress Sampson but in vain he escapes safely out of their hands and carrieth away the Gates and Bars of the City Judg. 16.1 2 3. Gaza signifieth strength the power and strength of our spiritual enemies with whom the true Sampson grapples and overcomes them For stronger is he that is in you than he that is in the world 1 Joh. 4.4 And so that is verified of our Saviour in the type That the gates of Hell shall not prevail against the Church of Christ thus he is said to overcome a Lion i. e. the roaring Lion the Devil thus he is said to have overcome more at his death than in all his life as Christ by his death overcomes all his spiritual enemies When we duly receive the Sacrament as now we are about to do we shew forth the Lord's death 1 Cor. 11.26 We are now conforming our selves unto the death of Christ and God grant that it may be as truly said of us that by this our conformity unto his death all our spiritual enemies may be subdued in us that by this death we may overcome more than in all our life before All those victories in Joshua Judges the two Books of Kings and Chronicles they all signifie the spiritual victories of Christ and his Church that which is born of God overcometh the world 5. This is a certain and infallible sign unto us that Christ is born in us the Apostle exhorts us to try the spirits whether they be of God or no 1 Joh. 4.1 Doth any Spirit in thee destroy the world in thee It is an evident proof that Christ is born in thee so the Apostle reasons 1 Joh. 4.4 Ye are of God little children ye have overcome the world because greater is he that is in you than he that is in the world And therefore when any new Spirits are born and arise in our hearts enquire as Joshua did Art thou for us or for our enemies Josh 5.13 14. If he appear for us he will destroy our spiritual enemies in us O Beloved there are many Spirits gone into the world which are indeed for our enemies which tell us that our spiritual enemies cannot be overcome and so weaken the hearts and hands of God's people if we take Physick and it works not the cure 't is not good so a Plaister if it cure not nor Doctrine if it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholsome or sound This reproves those who take no notice of God's work in their own souls how quick-sighted are we in all things else He who should take our part and help us to conquer our outward enemy we should ever account our selves his friends his servants Christ is conquering our spiritual enemies in us who takes notice of it Nemo in sese tentat descendere nemo Who is there that enters into his own heart to discern what the Lord is working there Who considers the work of the Lord and the operation of his hands Let us search and try our hearts Beloved there is a world of iniquity in the heart of a man which the Lord would demolish and destroy out of it and therefore as the Devil casts his darts into our heart so doth the Lord his the inspirations and motions of his holy Spirit which he darts into our souls when he sends many a sad thought into our hearts by reason of our sins and fights against the Devil by the sword of the spirit which is the word of God But who takes notice of this work of the Lord There 's not any one such thought befalls us but proceeds from his holy spirit and how commonly are such thoughts entertained Tush man be chearful these are sad melancholly fancies thoughts wash them away in a cup of wine go into some merry company Psal 92.4 5 6. Mark I beseech ye what the Lord saith to such Esay 5.11 12. Wo unto them that rise up early in the morning that they may follow strong drink that continue until night till the wine enflame them and the harp and the viol and the tabret and the pipe are in their feasts but they regard not the work of the Lord neither consider the operation of his hands Hence it comes to pass that the malignant party grows strong in us the Devil builds up his strong holds and the work of the Lord goes not on in us And what comes of it Psal 28.4 5. Give them according to the work of their hands pay them that they have deserved for they regard not the work of the Lord nor the operation of his hands therefore shall he break them down and not build them up Wisdom builds the house and folly pulls it down with her hands Yea the Lord gives up such wicked hearts to the spirit of errour Ahab will not believe Eliah 1 King 22.21 22. Who therefore shall perswade
a Spirit he expects of man a spiritual worship and accordingly gives him a spiritual Law which reacheth to his heart and spirit and requires of him a proportionable spiritual service and obedience Obs Hence we learn that whereas outward effects only seem to be forbidden by the Law of God as killing or murdering hereby are principally to be understood their impulsive causes as wrath and hatred So that murder is first in the heart saith our Saviour Matth. 15. whence it proceeds and is acted by the hand and tongue but the heart is murdrorum officium c. See Notes on Matth. 15. Obser 1. 2. Hence it appears that there are divers kinds of murders outward and inward The Jewes took notice only of the outward So one of them Thou shalt do no murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hand or tongue But our Lord teacheth us that there is a murder committed in the heart and therefore out of the heart proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders the word is Plural c. See Notes Matth. 15. Obs 3. A man may possibly be a Murderer who yet layes no violent hands on any one himself or another and that in regard of a threefold object 1. Himself 2. His Neighbour 3. His God Vide Notes as above NOTES AND OBSERVATIONS UPON MATTHEW V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I say unto you that whosoever is angry with his Brother without a Cause shall be liable to the Judgment c. IT is locus difficillimus The words contain our Lord 's spiritual exposition of the Sixth Commandment Herein we have 1. A Supposition of a Law broken 2. An imposition of a penalty for the breach of that Law The Law and breach of the Law and penalty or punishment of that breach are all considerable in three degrees proportionable one to another The Law prohibits 1. Anger 2. The effects of anger in reproachful words 1. Less as Racha 2. Greater as Fool. The breach of this Law is likewise in three degrees 1. Anger unadvised undeserved 2. Calling our Brother Racha 3. Calling him Fool. The penalty of this threefold breach of the Law is also considerable in three degrees 1. The Judgment 2. The Council 3. Hell fire All which we may reduce unto these following divine Truths 1. No man ought to be angry with his brother without a cause 2. Whosoever is angry c. shall be liable unto the Judgment 3. No man ought to say to his Brother Racha 4. Whosoever shall say to his brother Racha shall be liable to the Council 5. No man ought to say to his Brother thou Fool. 6. Whosoever shall say unto his brother thou Fool shall be liable to Hell fire 7. The Lord saith this to his Disciples 8. Ye have heard indeed that it hath been said to them of old time c. But the Lord saith to his Disciples Whosoever shall be angry with his brother c. I spake of the first of these before come we to the 2. Whosoever is angry with his brother undeservedly unadvisedly shall be liable to the Judgment Wherein 1. What a Brother is 2. What to be angry with him 3. What without a cause or undeservedly to be angry with him I shewed in opening the former point it remains that I shew what the Judgment here is 2. What it is to be liable to the Judgment By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here we are to understand not the Act of judging but the Judges themselves and their sentence Now the Judges among the Jews may be considered either according to their objects or things and persons whereof they judged or according to the subject places where they judged 1. The objects or things and persons which they judged were either civil as mony-matters or capital as those that concerned the life 2. As concerning the places of Judicature what City or Town soever had a number of Inhabitants fewer than one hundred and twenty that Town or City was judged by the Triumviri or three Judges only who handled only civil businesses as matters between man and man But if the Inhabitants of any City or Town were one hundred and twenty or exceeded that number their number of Judges were three and twenty who took cognizance of criminal and capital businesses and these Judges sate in the gates of their Cities of which Amos 5.15 Whoever therefore had slain a man wilfully he was liable unto this judicature Besides these two less jurisdictions there was the great Synedrion or Session of Judges which consisted of 72. Judges of which our Lord speaks in the next words Now as in the Civil Affairs as the Crimes were greater they belonged to greater and higher Judicatures which took cognizance of them So our Lord here saith that in spiritual businesses as the crimes were greater so they were to be judged by greater Judges and liable to greater penalties As here he whosoever he is that is angry with his Brother shall be liable to the Judgment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth subject obnoxious or liable unto something as Hebr. 2. subject to bondage See Notes on Hebrews 2. He then that is angry with his Brother undeservedly and unadvisedly is liable unto the Judgment 1. The censure of his own Conscience 2. The Judgment and censure of the spiritual Judges or Judges of spiritual things And 3. The final censure and judgment of the great and universal Judge Reason Is in regard of 1. Our Brother 2. Our Elder Brother or 3. Enemies to both 1. In regard of our Brother with whom one is angry unadvisedly and undeservedly He who is so angry with his Brother is a murderer of his Brother and his anger may be called Murder for whereas every sin hath the name from the end whereat it aims See Notes on Matth. 15.19 20. And there is reason and justice for this severe proceeding among men for if the Act it self were as possible and feasible to the Traytor as the will and passion is he would as soon perform the Act and deed as plot and will it 2. In regard of our Elder Brother the Lord Jesus Christ for when we are angry with him we go about to kill him and when we are angry with any of our brethren for his sake we then also go about to kill him 1. When we are angry with him our Lord told the Jews John 7.20 Ye go about to kill me c. See Notes on Philip. 2. ad finem 2. And the like may be said of our anger against our Brethren for his sake For when we sin against our brethren and wound their weak consciences we sin against Christ 1 Cor. 8.12 And so he becomes wounded of our iniquities and bruised of our transgressions Esay 53.5 And therefore the Lord complains that Saul persecuted him when he persecuted the Church 3. There is reason also if we shall consider the enemy of both the Devil himself who is Abaddon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev.
9.11 a Destroyer And he who is angry with his Brother unadvisedly and undeservedly he doth the destroyers work and yields up the power of himself unto the destroyer This the Apostle well knew when he gave that good counsel to the Ephesians Be angry and sin not Let not the Sun go down upon your wrath neither give place to the Devil that subtile and malicious enemy who is alwayes ready to do us mischief And as in all things he seeks and catches at occasions to hurt us so especially in our wrath and therefore when by our wrath we have caused the Son of Righteousness to set and go down in us then the darkness and the Prince of darkness ariseth invelops and covers the faithful Soul and so we give place to the Devil No marvel then if our Lord here say that he who is angry with his Brother without just cause and undeservedly is liable to the Judgment Doubt Whether is any thing added by the outward Act yea or no See Notes on Matth. 15. Note hence that the Law is Spiritual Circumcision Passover all the Ceremonial Law but more of this in the following Points The Spiritual Law takes cognizance of the heart and spirit and the spiritual motions of it It taketh notice of our wrath the Spiritual Law reforms the heart and Spirit it consumes the spiritual wickedness which is in heavenly things and therefore it 's compared to the fire which is a figure of the Spirit and it 's said to come out of the midst of the fire Deut. 5.22 and it 's called the fiery Law Deut. 33.2 c. See Notes on Romans 7. When now the people by reason of the sin of Manasseh that is forgetfulness of God they were more incorporated as it were into the evil one and become members of his body of his flesh and of his bones Then Hilkiah the Priest having found the Law c. there must follow Reformation Josiah a figure of the Spirit which is fire is said to be the Son of David i. e. the love and this fire burns up and consumes the flesh and the bones upon the Altar and patience of Jesus Christ Thus when the true Josiah or Christ is risen he began at Moses c. ibidem Obser The horror of a guilty conscience it binds a man over to the Judgment of God Much more and greater is the terror of a blood-guilty conscience See Notes on Acts 2.37 Repreh 1 and 2. See Notes on Matth. 15.19 Consolation I have crucified c. ibidem Exhort If he that is angry with his Brother be liable to the Judgment let us cease from wrath let us mortifie the first motions of it See Notes on Matth. 15.19 Whether is any thing added by the outward Act yea or no Beloved this is no subtile contemplation or needless Scholastick Quere which may be determined either way without notable inconvenience No this Quere is practical and by so much the more dangerous because some have reasoned thus in good earnest If the inward Act be sin in God's sight then the outward Act adds nothing hereunto So that he who is angry with his Brother is as guilty before God as he who kills him This is a dangerous and a false consequence for the outward Act adds much unto the inward for proof of this let the first murder be examined See Notes on Matth. 15. 3. No man ought to say to his Brother Racha Our Lord raised three who were dead one in the house another in the gate of the City and the third who had been dead four dayes Hitherto we have heard of the man dead in the house Anger in the heart Come we now to the second when wrath breaks out of doors in evil words in reproachful language against a Brother Now what is Racha Chrysostom tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reproachful word as when a man conceives himself slighted and out of contempt he saith Racha i. e. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu thou as if a man say to his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away thou So Chrysostom But although thou may be used contemptuously yet Racha hath no such meaning St. Augustine and St. Anselm and all who follow him say that Racha is an interjection of indignation But indeed it signifieth no such thing St. Hierom comes nearer the matter and tells us that Racha is all one with sine cerebro inanis voyd of wit But neither doth this sence answer the word fully Racha is a reproachful word yet less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following It may be doubted whether it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to spit upon or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Idle Vain Empty if we refer it to the former it implieth not only wrath but pride also and contempt of him to whom a man saith Racha as by spitting much more by spitting upon him Num. 12.14 If her father had spit in her face c. Job 30.10 They abhor me they spared not to spit in my face Esay 50.6 If we refer the word to the other Original it implies contempt also of him whom a man calls Racha as when we would signifie him to be a vain fellow as the Poet saith Vane Ligur And St. James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain man Judg. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain persons which are discovered by the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unstable rash hardy fit for the enterprize of any desperate design The reason why our Lord forbids us to say to our Brother Racha may be considered in regard of the causes of it and the object of it it proceeds from wrath and therefore sith he forbids the effect of wrath 2. Wrath it self proceeds from sleighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contempt provokes men to wrath when they perceive that that high opinion of worth which they conceived to be in themselves is undervalued by others they then wax angry and break forth into contemptuous language so that reproachful Speech proceeds from pride and wrath See Notes on 1 Peter 2.1 2. 2. In regard of the object against which this sin is committed it is the Lord himself and his Spirit for whereas he invites us to humility and meekness Learn of me for I am lowly and meek c. Matth. 11. Pride and wrath which commonly go together they render us most unlike unto him whose example we ought to follow for pride and proud and reproachful Speech is opposite unto humility and wrath with scorn and contempt is contrary to the Spirit of meekness And therefore the Wise-man puts both together Prov. 21.24 Proud and haughty Scorner is his name who dealeth in proud wrath or in the pride of wrath Margin Object But may I not speak that which is true See Notes on 1 Peter 2.1 2. Obser 1. How tender the Lord is of the peoples reputation and