We will serve the Lord. And Joshuah said unto the people Ye are my witnesses against your selves that ye have chosen the Lord to serve him These beside many other are the reasons of God's Kingdom Observe from hence that the Office and Function of a King is lawful we have a most glorious pattern and example in God himself He hath a Kingdom contrary to the Tenent of some and they not a few who hold it unworthy of a Christian man to bear any Office Function or Government in a Christian Common-wealth whereas indeed such of all other are most meet and fit for the best and greatest imployment and God himself honours these even with his own Name the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Obser 2. The truth and faithfulness of God in performance of his Promise unto David 2 Sam. 7.12 When thy dayes shall be fulfilled and thou shalt sleep with thy Fathers I will raise up thy seed after thee and I will establish the Throne of his Kingdom for ever This Promise was not fulfilled in Solomon otherwise than in the type and that in part for David had not yet slept with his Fathers when Solomon reigned as he acknowledgeth 1 King 4.8 Blessed be the Lord God of Israel who hath given one to sit on my Throne this day mine eyes even seeing it much less was this performed in Solomon That the Lord established his Throne for ever for it 's impossible to make it good according to the History but that the true Solomon Christ Jesus the true Jedediah the Love and Peace of God as Solomon and Jedediah signifie should reign over the house of Jacob the Church of God for ever of whose Kingdom there should be no end Luk. 1.32 Obser 3. This discovers as the Right so the Duty of Kings A King is not for his own sake but for his Peoples over whom he reigns Thus David a man after Gods own heart and a King of Gods own choosing is said by St. Paul to have served his own Generation Act. 13.36 And Christ himself who sits upon the Throne of David the Prince of all the Kings of the Earth He came not to be ministred unto but to minister and Rev. 1.9 we read of the Kingdom and Patience of Jesus Christ he took upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. Nay God himself the God and Father of our Lord Jesus Christ I am saith he the Lord the Holy One the Creatour of Israel your King Esay 43.15 yet see how gently and with what lenity and patience he administers his Kingdom Esay 43.23 I have not caused thee to serve with an offering nor wearied thee with incense thou hast bought me no sweet Cane with money neither hast thou filled me with the fat of thy Sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities They made him thus to serve yet was he their King A Prince is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to this pattern ought Christian Kings to govern their people to be nursing Fathers of them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all used in Scripture to signifie to Feed and Nourish as well as Rule and Govern Out of thee shall come a Ruler or Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall Rule or Feed so 't is in the Margin Mat. 2. my people Israel and Kings are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shepherds of the people Such a King was Moses for a King he was Deut. 33.5 I am not able saith he to bear you my self alone How can I my self alone bear your cumbrance and your burden and your strife Deut. 1.12 And he had an example for this vers 31. Thou hast seen how the Lord thy God bare thee as a man doth bear his Son in all the way that ye went And Act. 13.18 Psal 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare their manners in the wilderness or according to another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare you as a Nurse beareth or feedeth her Child Thus God Reigned over his people 1 Sam. 8.7 So that we see of what spirit they are who flatter Christian Princes by propounding to them such a form of Government as befitted not such a King as God chose but such as the people chose to themselves Make us a King to judge us like all the Nations 1 Sam. 8.5 See the manner of such a King vers 11.18 They who perswade Christian Princes to such a form and manner of Government they give them all that they may give them somewhat again But we are all too ready to listen after the Kings Duty and plead the Liberty of the Subject and mean time neglect I fear our own Duty toward the Great King and all whom he hath put in Authority under him Hence come Oppressions and Tyrannies into Christian Kingdoms and Commonweals mean time there have not been wanting such as to humour the people would tell them what the Kings Office and Duty was toward his people to preserve them in wealth and peace and what their Liberties were which the King ought to preserve Mean time the King was not told what his Duty was towards his People to be their Shepherd to be a true Christian King to imitate Christ the King in his Government to execute Judgement and Justice nor the people what their Duty was toward their King That every soul should be subject to the higher powers c. The King was taught what his Prerogative was and what the Peoples Duty was to him the People were taught what their Liberty and Property was and what the Kings Duty was to them Neither was taught what their mutual Duty was one to other neither what their common Duty was toward the King Christ Whether doth this King Reign over us yea or no Surely the Great King hath Jus ad Regnum he hath right unto the Kingdom and ought to reign over us But who of us all give him his right who yields him possesion of his Kingdom and gives over himself unto him who doth not crown him with thorns who doth not make him serve with his sins how few do Nay who doth not if not in express words yet in his life and conversation which is the truest word say plainly with those Rebels Luk. 19.14 We will not have this man to reign over us And so we drive him out of his own Kingdom and Dominion Judg. 11.1 we read that Jephtah was a mighty man of valour and he was the Son of an Harlot or of an Hostess the Original word is the same And his Brethren when they were waxen great thrust out Jephtah and said unto him Thou shalt not inherit in our Fathers house for thou art the Son of a strange woman Then Jephtah fled from his Brethren and dwelt in the Land of Tob. Would ye know what this is to us 't is
related Histories of our Saviour's Death Resurrection and Ascension c. And that he by his Death and Resurrection hath overcome the world and to this purpose we understand our Saviours speech to his Disciples Joh. 16. ult Be of good cheer I have overcome the world And truly the words in our English sound no otherwise than to make us secure that the work is done to our hand and we need take no more thought of it or for it but Beloved the matter being of this great consequence 't is worth your attention and best consideration that this Scripture is so far from lulling us into security that it puts us upon the Duty of the Text and encourageth us to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is confidite so the Vulg. Lat. And the Septuagint by this word render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repose confidence in one as Prov. 31.11 to be bold so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear not Exod. 14.13 and so it comes home to the Text be bold be confident hope in me I have overcome the world to this purpose the Greek Text the Vulgar Latine the Syriack Interpreter Most fitly to this purpose Deut. 33.27 The eternal God is thy refuge and underneath the arms of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall thrust out the enemy from before thee and shall say destroy them Thus in our ordinary speech the victories and conquests of Armies are ascribed unto the Commander in Chief Alexander overcomes the world Julius Caesar conquered France c. because by their Example Counsel and Encouragement these victories were obtained Much more may we ascribe the victory of all our spiritual enemies unto Christ the Captain of our Salvation not only as he by whose example counsel and encouragement we overcome the world but also as he who is the very principle of wisdom power patience and fortitude c. by which we overcome the world Christ therefore the great Commander he hath overcome the world and animates and heartens us to overcome As if a man had conquered a wild beast he should now deliver it to his Son to conquer Thus all the Victories of all the Worthies prefigure unto us Christs conquests and victories of the world Thus he spoiled principalities and powers and made a shew of them openly triumphing over them in himself so as a Malefactor is by Law and sentence of the Prince a dead man and as the custome is in France and elsewhere he is set forth and hanged up in effigie Thus all those victories of Joshuah and the Judges of David and other Kings are all types and figures of our spiritual enemies overcome and hanged as it were in effigie and so to be crucified and mortified by us 4. So that this combate is not left unto us as an arbitrary business which may be done or not done and yet no harm done there 's a necessity lies upon us and wo be to us if we fight not all the happiness of that life which is to come depends upon the atchievement of this victory The kingdom of heaven is to be obtained upon no other terms if we suffer with him we shall reign with him Our neighbour kingdom of Ireland will not be recovered upon other conditions and shall we hope the kingdom of heaven will be obtained upon easier terms Sign 1. In a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or universal destruction such as the Lord enjoyned Saul and such as this must be great and small all must perish Whether have we gotten such an universal conquest over our spiritual enemies yea or no Saul being sent to destroy Amalek had commission to slay both men and women infant and suckling oxe and sheep camel and ass and had a charge to spare none 1 Sam. 15.3 yet vers 9. Saul and the people spared Agag the King of the Amalekites the Lord hath given the Faith a general commission and power to destroy Amaleck to overcome the world Do we not spare some reigning sin do we not spare Agag what thy Agag is thou best knowest and God who knows thy heart knows thou hast spared Agag what 's he a covering so Agag signifieth that which covers all other sins and rules and reigns over them is' t not a covering of lies and deceit in trading an over-reaching of our brother in any thing Remember the sparing of Agag cost Saul a Kingdom 1 Sam. 15.23 and so it will thee a better kingdom than his was for cursed is he who doth the work of the Lord negligently deceitfully and cursed is he who keepeth back his sword from blood Jer. 48.10 Cursed is he who spares the life and blood of sin I fear I may truly say with the Apostle Ye have not thus resisted unto blood striving against sin Hebr. 12.4 But Saul spared the fattest of the cattle for sacrifice that 's another spiritual Agag another covering of sin a fair pretence of Religion to cover iniquity And is not Religion and Godliness ordinarily pretended when thou principally intendest thine own gain O remember that the Lord hath threatned that he will destroy the face of the covering that is cast over all people Isa 25.7 he hath threatned that he will destroy Gog Ezec. 38. that is the covering and that nothing is covered that shall not be reveiled nor hid that shall not be known O take heed of covering thy wicked heart with so plausible a pretence and shew of Religion and remember the day will come when the Lord shall bring to light the hidden things of darkness and will make manifest the counsels of the heart 1 Cor. 4.5 O that the Lord would make me this day a Samuel to hew that spiritual Agag in pieces that reigns covertly in any soul here present 2. But in an universal destruction the least are destroyed as well as the greatest But alas is' t not a little one and my soul shall live is there a little one if thou sparest it wittingly or willingly thy soul shall die he that offends in one point is guilty of all 3. If the world be overcome then the Government is changed as the Romans gave their Laws to the conquered Nations and made them Provinces thus it is not lawful for us to put any man to death jus gladii Thus the Normans conquering us gave us their Laws And is the Government chang'd in thee are the Laws altered thou hadst many Lords that ruled over thee Isa 26. Is the Lord alone exalted over thee Is he the sole Governour in thee Is he all in all in thee Are the Laws altered heretofore the Law of Sin and Death ruled in thee doth now the Law of God rule in thee Heretofore the Law of thy Members warred against the Law of thy Mind and brought thee into captivity to the Law of Sin that was in thy members Hath now the law of the spirit of life in Christ Jesus made thee free from the law of sin and death is the world turned upside down Isa 24.
the Spirit when there was nothing in him but the Deity And into such a Desart the good Spirit leads us when we renouncing all affection to worldly Honours Wealth and Pleasures or whatsoever delights Self for the entire love of our God and the Soul longs for nothing more nothing else Solus Deus cum sola anima God alone with the soul alone In this Wilderness was David Psal 73.25 It 's the treasure that 's hid in the desart of this world known to few by name O to how much fewer in the thing it self Into this Wilderness was our Lord led by the Spirit And why 2. He was led by the Spirit into the Wilderness to be tempted of the Devil To tempt is to prove assay make experiment of something which was unknown before The reason why Christ was led c. to be tempted c. may be considered in regard 1. of God 2. Christ and 3. Us. 3. This is needful for us for whereas to know much is accounted by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal objects of knowledge being God and our selves by temptation we come to know our selves and what of God is in us Non tentatus qualia scit Ecclus. 34.10 Who knows what he can do before he is tryed How good the Frankincense is ye perceive when it lies on the Coals and the Spices smell best when they are broken in the Mortar How precious the box of oyntment was appeared when it was poured out upon the head of Christ Then the whole house was filled with the savour of that oyntment The Mariners best skill is in a Tempest and the Souldiers valour in fight Militia est vita Christiana saith holy Job we know our selves in the fiery tryal that is to try us Nescit se homo nisi in tentatione se discat August Man knows not himself but in temptation 1. In regard of God it makes much for his honour that he hath men upon earth Satan as yet knew not Christ to be any more than a man who love him and serve him for himself quia bonus because he is good Psal He objected unto God that he gave Job good wages for his service protection and great increase of substance and doth Job serve God for nought Job 1.8 9. But here Satan hath met with one whom neither lusts of the flesh nor natural desires of necessary food nor lust of the eyes no not all the Kingdoms of the World nor pride of life ostentation and vain glory can separate from the love and service of God Obs Who can hope for exemption and freedom from temptation To be tempted is no sin Christ was tempted in all things like unto us yet without sin the Apostle tells us what the process of temptation is James 1.13 14 15. 2. There is reason also in respect of Christ 1. That his excellency might appear and be made known for therefore was Satan let loose upon him that he might know experimentally that there is one upon the earth to whom he hath no right on whom he hath no power at all the Prince of this World cometh and hath nothing in me Joh. The Devil tempted him and used all his arts to try him but he found nothing of his own Gen. 31.37 He found nothing else but God in the man 2. It was fit that he whom God had declared his High Priest Matth. 3. ult should be tempted in all things like unto us who might be touched with the feeling of our infirmities as Peter was tempted before he must feed the Sheep and the Lambs He who is merciless and cruel to those under his power he himself 't is likely never suffered hardship Therefore Exod. 23.9 And the Lord Jesus was made like unto us in all things that he might be a merciful and faithful High Priest in things pertaining to God Heb. 2.17 The Spirit leads not a man into a delightful Paradise if it did we might meet with the Tempter there and shew there is more danger of him than in a Wilderness 3. He learned obedience in that which he suffered Heb. 5.8 He who was to be the teacher of it unto us must learn it himself 3. This was also needful in regard of Us that Satans arrows of temptations might be broken that his fiery darts might be blunted and quenched Who otherwise could endure the fury and rage of Satans temptations let loose upon him Unless first their edge had been taken off having been darted against the rock Christ 1 Cor. 10. John 16.33 Deut. 33.27 2. Being tempted he is able to succour them that are tempted Heb. 2.28 That the great King of Babel who boasted that he could make the earth to tremble and shake the Kingdoms of the World might find himself foyled by a believing man who through the power of the Lord Jesus may triumph over Satan and all the power of the enemy and sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.38 Psal 4.13 Beloved it 's a pleasant and delightful thing to hear or read what Christ hath done or suffered for us and every one will say bonum est esse hîc yea at this day there are thousands who profess to go no further because Christ hath done all Yea I know not how it comes to pass but it 's certain that in our corrupt nature there is a correspondency and delight to see contention and strife though among the beasts or men like them I read in the Roman Story Tridnum stetit populus perdius pernox c. The people of Rome stood three dayes and three nights together beholding the sword-players such as made them that kind of sport ye read of when the young men played before Joab and Abner when they thrust their swords one into the others side 2 Sam. 2. But Beloved this Duel between the Lord Jesus and Satan nearly concerns us all See Notes on Matth. 4.4 3. Then Jesus was led by the Spirit into the Wilderness c. When When he was baptized and had the testimony of the Father and Spirit upon him presently upon this the Spirit drives him into the Wilderness See Mark 1.12 Why The Spirit received in greater measure so acted him with ardor and vehemency that now he must wholly permit and yield himself to it Obs 1. Note here the method or way wherein the Lord Jesus walked to be an example unto us that we might follow his steps being baptized into the name of Jesus we receive the Spirit of Adoption c. Rom. 8.15 16. and then presently we are called to suffer with him Thus Gal. 3.2 by the hearing of Faith we become the Children of God v. 26. are baptized into Christ v. 27. and receive the Spirit v. 2. and suffer with him v. 4. Hebr. 10.32 33. 1. We read of many Wildernesses whereinto the Spirit of the Lord leads us to be tempted of the Devil There is the Desart of Arabia wherein is Mount Sinai Gal. 4.25 Hagar which gendreth to bondage Hence
he hid his Nature Wayes and Works and so deluded the old world but more refined ones also more proper to the latter times outward forms and plausible shews and appearances of Holiness and Righteousness where withal he covers his Spiritual wickedness in heavenly things This hidden wickedness and the covering of it the Apostle opens 2 Thes 2.9 10. whose coming being or presence is according to the operation of Satan in all power and signs or types and wonders of a lye in all deceiveableness of unrighteousness In both kinds of mysteries the thing hidden and the covering of it are taken promiscuously the one for the other Thus 1. In the mystery of the Kingdom of God Wisdom is put for the mystery of it Here is Wisdom i. e. a mystery containing wisdom Apoc. 13.18 And a mystery for the wisdom hidden under the mystery I tell you a mystery when he reveals the wisdom 1 Cor. 15. And 2. In the mystery of Iniquity the iniquity or wickedness is put for the mystery of it This woman is wickedness i. e. the mystery of it Zach. 5.8 for upon the same woman is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mystery Apoc. 17. And the mystery of iniquity is put for the iniquity it self The mystery of iniquity now worketh that is the iniquity it self 2 Thes 2. The Text directs me to the former kind of mystery the mystery of the Kingdom of God Now according to the twofold reading of the Text singular and plural we may conceive one kind of mystery of the Kingdom it self what it is and wherein it consists and another kind of mystery touching the whole Administration and Government of the Kingdom That there is a mystery of the Kingdom of God or that his Kingdom is a mystical Kingdom will appear if we consider that great variety of typical and parabolical representations of it for what was the Kingdom of Israel but a mystery of the Kingdom of God so it is expounded Eph. 2. and the whole Church is called the Israel of God Gal. 6. And what was meant by all those Judges but God the Judge of all as he is expounded Esay 33.22 Who should judge the world with Righteousness Psal 98. And therefore when the people rejected Samuel They have not saith God the true Judge rejected thee but they have rejected me that I should not reign over them 1 Sam. 8.7 What is meant by those Righteous Kings but that King that should reign in Righteousness Esay 32.1 even Christ the King of Israel so Nathaniel calls him John 1.49 What by all those wise Kings but Christ who is the Wisdom Prov. 8. What by all those powerful Kings but Jesus Christ to whom all Power is given who himself is essentially the power of God and the wisdom of God 1 Cor. 1.24 What was David the King of Israel but the love of God so David signifieth and so Christ is called the love of God and the Kingdom of God is the Kingdom of his Son who is his Love Col. 1.13 who by the Prophets is called expresly by the name of David Jer. 30.9 Ezech. 37.24 Hos 3.5 and expounded by the Angel to be the very same who should sit upon the Throne of his Father David who was signified by Jedidiah or Solomon but the same Love of God and the same Prince of Peace Esay 9. The peace of God which rules in the hearts of the faithfull Col. 3.15 And how did God otherwise establish Solomons Throne for ever according to his promise 2 Sam. 7. for it 's impossible to make it good in the Type or History but that the true Solomon Christ Jesus the Righteousness Wisdom Power Love and Peace of God should reign over the house of Jacob the Church of God for ever of whose Kingdom there should be no end Luk. 1.32 And what was Melchizedeck but a mystery of God's Kingdom the same King who should reign in Righteousness for so the Apostle expounds that mystery Melchizedeck by interpretation saith he the King of Righteousness and after that also the King of Salem which is the King of peace Heb. 7.2 And wherein I beseech you consists the Kingdom of God but as the Apostle teacheth Rom. 14.17 in Righteousness which contains in it all Graces and Virtues and in the effects of Righteousness Peace and Joy These Examples beside many the like abundantly prove that there is a mystery of the Kingdom of God But if we read the Text plurally the mysteries are infinite which concern the Kingdom of Heaven yea some places of Scripture there are which seem most plainly literal yet indeed are mystical and allegorical and so expounded even by Scripture it self The story of Hagar and Sarah is well known which Gal. 4.22 23 24. St. Paul saith is an Allegory and Christ relating the History of the Israelites from the giving of the Law till himself was made King which contains above four hundred years prepares his Auditors with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are mysteries of the Royal Law or Law of the Kingdom as it is called Jam. 2.8 Mysteries of the Royal Gospel or Gospel of the Kingdom as 't is called Apoc. 14. which is a mystical Gospel Eph. 6.19 The Covenant of Circumcision was a mystery Gen. 17. and so expounded even by Moses himself Deut. 10.16 and 30.6 and Jer. 4.4 So was the Passover Exod. 12. so revealed by St. Paul 2 Cor. 5. such was the Tabernacle also which David opens Psal 15.1 such was the Temple opened by Esay 51.15 and 60 1 2. 2 Cor. 3.16 Apoc. 21.22 such were all the instruments of the Tabernacle and Temple being all but mystical patterns and examples Heb. 8.5 So were the Sacrifices of the Tabernacle and Temple Psal 4.5 and 50.14 and 51.19 Hos 14.2 Heb. 13.13 Such were the special times of Sacrifices the Holy Dayes New Moons and Sabbaths all being but shadows of things to come Col. 2.16 17. Nay Omnia in figura contingebant illis So the old Glosse read that Text 1 Cor. 10. not as we since All these things but all things happened unto them for types and examples And there is good Reason for it whether we consider the mysteries themselves and the truths hidden in them or the persons whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person Revealing or concealing mysteries those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initiated to whom these mysteries are revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who are without from whom these mysteries are concealed or hidden In every one of these respects good reason there is that the Kingdom of Heaven should be a mysticall Kingdom or that there are mysteries of the Kingdom of Heaven As for the mystical truths themselves there is a kind of necessity that they should be concealed for whereas spiritual things have neither name nor sensible figure nor any outward semblance proper to themselves whereby they might be conveyed through our outward and inward senses unto our understanding which
is good in his sight Wisdom and Knowledge Eccles 2.26 If we look into the Principles whence this great Revealer of Mysteries is moved to open them unto the Saints they are either 1. Outward and these not only persons qualified for the present but also those who shall be such hereafter upon those terms God revealeth a secret unto Abraham Gen. 18.17 18 19. and our Saviour Joh. 17.20 prayes not for those alone who were qualified for the knowledge of the heavenly mysteries but for those also that should believe on him through their word that the world might know the mystery of Christ vers 23. 2. As for the inward Principles whence the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opens the mysteries of the Kingdom of Heaven the Fountain of them all is the unsearchable wisdom of God that manifold wisdom Eph. 3. whereby he knows all mysteries and all those who are fit to know them and all the means and manners of conveying them unto the Disciples Heb. 1.1 This wisdom is accompanied with power and that not only Potestas or Authority but Potentia Might also So saith Daniel having received a mystery I thank thee O God of my Fathers who hast given me Wisdom and Might and hast made known unto us the Kings matter Dan. 2.23 Add but to this Wisdom and Power the Will of God and there 's nothing more required to the Revelation of the Heavenly Mysteries which our Saviour ascribes unto the good pleasure of God for so he thanks his Father that he had revealed mysteries unto his Children For even so saith he O Father it seemed good in thy sight Mat. 11.26 And hitherto St. Paul also refers it Eph. 1.8 9. He hath made known unto us the mystery of his Will according to his good pleasure All which howsoever it be most true and demonstrative of the present Truth and and that by the best demonstration from the causes yet since many a Novice prying into Christ's School pretends to the knowledge of all mysteries A question may be moved whether all the Disciples know all the mysteries of the Kingdom of Heaven or no Surely they do not but for a more full and clear answer to this question we must distinguish of 1. Mysteries 2. Disciples 3. Degrees of Knowledge 4. And God's Dispensation of divers Mysteries unto divers Disciples in divers degrees of Knowledge 1. There are Two kinds of Mysteries 1. Some are easie Truths such is the mystery of the Gospel hid from none saith St. Paul but prophane men who perish in sin for if our Gospel be hid it is hid to them that are lost 2 Cor. 4.3 2. Other mysteries there are which the Scripture stiles great mysteries and such is the mystery of our Conjunction and Union with God Eph. 5. These and such as these are called Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 13. proportionably to these two sorts of of mysteries 2. Of Disciples also some are young and weak and of little understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unskilful or rather according to the Margin having no experience in the word of Righteousness Heb. 9.5.13 Non expertus pauca recognoscit Ecclus. 34.10 like men of weak and squeezy stomacks such as can digest only light nourishment as milk and honey Esay 7. 1 Cor. 3. Heb. 5. That is the first Principles of the Oracles of God the Word of the beginning of Christ as the Apostle interprets it Heb. 6.1 Such is the Title of Psal 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of which the Vulgar pro arcanis St. Hierom Cajetan and others pro juventutibus mysteries fit for young men to know whose property is strength 1 Joh. 2. which they have by faith in God which is the Argument of that Psalm Others are stronger and of larger understandings such as by reason of use habit or perfection can discern between good and evil like men of good and strong stomacks who could digest the bread the meat indeed Joh. 6. where ye have examples of both kinds of Disciples These stronger Disciples who know the wisdom and greater kind of mysteries are called in Scripture Wise and perfect men We speak wisdom among those that are perfect 1 Cor. 2. confer 2 Esdr 14. Of the knowledge of this Wisdom in proportion to the Two sorts of Mysteries and of Disciples there are different degrees both 1. Of Extension in respect of the object when it is of few or more or all mysteries and 2. Of Intension in regard of the Act when it is either 1. Wavering and mixt with ignorance and doubting or 2. Firm certain and full of assurance for as among the Gentiles there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So among us Christians there is a seeing face to face a knowing imperfectly and a knowing as we are known 1 Cor. 13. A walking by faith and a walking by sight 2 Cor. 5.7 A knowing and a knowing surely Joh. 17.8 2 Tim. 3.14 A knowledge of the grace of God in Truth Col. 1.6 And a full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ Col. 2.2 Phil. 1.9 Answerable to these divers Mysteries Disciples and degrees of Knowledge God's Oeconomy and dispensation of them is considerable and that according to the Three persons of the Trinity for so 1. God the Father by his Law instructs his Disciples Joh. 6.45 Such as tremble at his word Esay 66. for so the secret or mystery of the Lord is with them that fear him and he will shew them his Covenant Psal 25.14 and reveals unto these his Babes the hidden things of his Law Mat. 11.25 These Babes thus Discipled by the Law the Father brings unto the Son Gal. 3. for so he promiseth To him that orders his conversation aright that he will shew him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 50. ult the Salvation or Jesus of God He that hath thus heard and learned of the Father he comes unto the Son Joh. 6.45 To such as these Christ himself saith If any man will do the Fathers Will he shall know of my Doctrine whether it be of God or no Joh. 7.17 And when these Children of the Father become fruitful in every good work to the doing of the Fathers Will Christ thus speaks unto them Herein saith he is my Father glorified that ye bring forth much fruit so shall ye become my Disciples Joh. 15.8 2. In these Children of the Father now Christ's Disciples Christ finisheth the work which his Father gave him to do Joh. 17.4 What 's that the acknowledgement of the Father and the Son vers 6 7.8 3. Now as the Father by the Child-like obedience unto the Law opens the mysteries of his Kingdom and brings his Children unto Christ so by the humble and obedient demeanour of Christ's Disciples unto him he reveals the mysteries of the Gospel unto them and brings them unto
great King his presence his inhabiting and dwelling and keeping his Court with us which the Hebrews understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Shechinah As when our Saviour tells his Disciples The Kingdom of Heaven is within you Vid. Georg. Venet pag. 222. probl 123. But we seem here to be mistaken for we describe the Kingdom of God whereas the Text mentions the Kingdom of Heaven for answer to this doubt we may know that Heaven is not only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of Heaven and Earth God himself in Scripture is called by the name of Heaven such is the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase we have the Heavens Ruling vers 26. Luk. 15.18 The Prodigal speaks to his Father saying I have sinned against Heaven and against Thee Against Heaven i. e. against God and against thee a speech which some use very unfitly in their confessions unto God not heeding the decorum and drift of the Parable for as they use it it 's all one as if one should say I have sinned against thee and against thee Thus Luk. 20.5 Our Saviour askes the High Priests and the Scribes this question The baptism of John was it from Heaven or of men from Heaven i. e. from God The meaning is not the outward and material Heaven for he opposeth not Heaven and Earth together but Heaven and Men. This was known very well to the Ancient Jews who reckoned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the names of God from them is this speech Sit reverentia preceptoris tui reverentia Coeli i. e. Dei And the Heathens knew this well enough Coelo gratissimus amnis But how doth it appear that Heaven is here so to be understood the Kingdom of Heaven and the Kingdom of God are taken in Scripture promiscuously one for the other Mat. 11.11 He whom St. Matthew calls the least in the Kingdom of Heaven St. Luk. 7.28 calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists who report the same speech of our Saviour is the Kingdom of God Mar. 4.11 Luk. 8.12 2. Now that God that Christ hath a Kingdom appears both 1. By Testimony of Scripture this is that King that Reigns in Righteousness Esay 32.1 1 Chron. 16.31 Let them say among the Nations the Lord reigneth for the Kingdom is the Lords and he is the Governour among the Nations Psal 22.28 Thou art the King of Israel saith Nathaniel Joh. 1.49 the true Melchizedeck King of Righteousness and King of Peace Heb. 7. Apoc. 19.6 The Lord God Omnipotent reigneth and it is a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer Thine is the Kingdom 3. Christ is a King far different from all others in respect 1. Of his Person what endowments are required to make a King unparallel'd as Wisdom Power Mercy Strength Riches Content they are in him essentially 2. In regard of his Dominion the extent of it in respect of his Subjects He is an Universal Monarch King of Kings and Lord of Lords The Title of King Catholick is properly his He hath a name written on his garment and on his thigh King of Nations King of Kings and Lord of Lords Rev. 7. 2. In respect of Duration His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation Dan. 4.3 3. In regard of intenseness no other power except only his reacheth beyond the Body and therefore after the death of the body there is no more that they can do Luk. 12.4 indeed malice may take up the body and burn it But the power of this King reacheth after he hath killed he can cast into Hell 4. Wherein his Kingdom consists There are three virtual parts of the Soul according to the Philosopher the Rational Irascible and Concupiscible seeing therefore Christ and his Kingdom is within us his Kingdom must consist in the Government of these three and accordingly he hath three Imperial Cities 1. The Rational part of the Soul and that 's governed by Righteousness which consists in declining from evil and doing good 2. The second is Peace founded upon Righteousness wherewithal Revenge and all actions of the irascible Soul are governed 3. The third is Joy grounded upon both whereby the Concupiscible is rule and satisfied Righteousnes rules the Rational Peace the Irascible Joy the Concupisible so St. Paul hath them altogether Rom. 14. 5. And reason there is why we should so judge for since all visible and outward and temporal things are representations of invisible inward and eternal things there could be no outward visible and Temporal Kingdom unless there were an inward invisible and eternal Kingdom of God Besides since by Wisdom which is God himself Kings reign and Princes decree Justice Prov. 8.15 Surely much more must God himself Reign who is King of Kings and Lord of Lords and the Prince of all the Kings of the Earth If we desire demonstrative proof of Gods Kingdom he hath omni Jure by all manner of Right Jure Naturali by Natural Right he made the world Heaven and Earth and Sea and all the Creatures in them and therefore ipso facto even in that respect that they are his Creatures he ought to reign over them This is a ground of his Universal Dominion over his Creatures and as good ground there is for his special Kingdom over and in the Saints Esay 43.7 It is written of Christ I have created him for my Glory I have formed him yea I have made him God promised him a Kingdom Esay 32.1 and gave him all power in Heaven and Earth Mat. 28. Yet have I set my King upon my holy Hill of Zion But of this ground as also Jus Hereditarium the Right of Inheritance I have spoken enough upon Heb. 1. That Christ is the Heir and Lord of all things because by him God made the worlds He hath a right also of Redemption acknowledged both 1. Temporal as 1 Sam. 12.10 The people of Israel cryed unto the Lord Deliver us out of the hands of our enemies and we will serve the◠And 2. Spiritual Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him in holiness and righteousness all the dayes of our life Thus the blood or spirit of Christ purgeth our consciences from dead works to serve the Living God Heb. 9.14 Beside all these grounds God hath yet a right unto his Kingdom over us and in us Jus Electivum a Right of Election We have chosen him to be our God as Joshuah propounded the business to the Israelites Josh 24.15 If it seem evil to you to serve the Lord choose you this day whom ye will serve vers 21.
person of Elias whence Mal. 4.5 the LXX add Tisbites I know not how true this is because it seems more probable that the second coming of Elias is rather in the spirit and power of Elias because the second coming of Christ is much more spiritual than the first and therefore in reason such ought the coming of his fore-runner to be whence there appears nothing of man in him The whole work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Names of God the Lord the Lord God himself Reason Why must Elias come first i. e. before our Lords second coming The promise of God and the prophesie of Malachi and the prediction of the Lord Jesus must be fulfilled 2. There is necessity and that in regard 1. Of Christ 2. Those that are Christs at his coming 1. In regard of Christ for if Christ in the flesh had need of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-runner much more hath Christ in the spirit need of such a fore-runner 2. In regard of those who are Christs for if that handful in Judea had need of an Elias how much more all the Tribes of Israel as the Son of Syrach saith Ecclus. 48.10 yea how much more all other Kingdoms and Nations and People for whereas the second coming of Christ is either 1. General when every eye shall see him and they that pierced him Rev. 1. Or 2. More particular when he appears unto every believing soul which waits for him Tit. 2.13 As a fore-runner is needful generally so likewise particularly to prepare his way in the hearts of men Obser Persons and things which formerly have been in their respective times have and yet may and shall return in their due appointed times I say not that according to the personality of soul and body they shall return but according to that which most accomplisheth and fits them for Divine imployment according to the spirit and power they have and yet may return Thus what fear of God what zeal for the integrity of his worship we read of in Elias 1 King 17 18 19 and 21. The same spirit and virtue appeared in John the Baptist whom our Lord calls Elias when he came before him in his first manifestation in the flesh And when our Lord appears in the spirit Elias also must appear and come before him in the spirit and power of Elias Thus beside Moses in his History he tells us That the Lord will raise up a Prophet like unto him And beside David in his story we read of David promised oft in the Prophets 2. Elias shall restore all things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing in of a change wherein is implyed an evil state of things from which the change must be made and a good state of things unto which they must be restored 1. The evil state of things from which a change must be made supposeth a former good condition of things wherein they had been and from which they had been corrupted and depraved So that the meaning of this word comprehends the object of Elias's office and his imployment about that object wherein two things are supposed 1. proposed the 2. supposed are 1. All things have been in a good state 2. All things have been corrupted and depraved 2. That which is propounded is Elias must reduce all things to their first state 1. All things have been in a good state such their Creator made them Gen. 1.31 Ecclus. 39.16 All the works of the Lord are very good no evil of corruption in them Wisd 1. but good intire perfect irreprehensible all his works of Creation Preservation and Gubernation or Government these were all good unto God unto man unto all the world Obser Learn O man what thy first condition was Oneness and Sameness c. See Notes in Hos 8.12 1. This rectitude and uprightness in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our Neighbour the due performance of Justice and Judgment 3. In regard of every mans self sobriety temperance and continency all which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. Are all things in this condition in the world or are they so among us I believe no man I am sure no honest man will say so but if he look impartially upon the present evil state of things he will report that in the general which our Lord spake in a more particular case things are not so as they were in the beginning 2. All things have been corrupted and depraved and that through mans Fall all the Creatures are become subject unto vanity Rom. 8. See Notes as before in Hos 8.12 It could be no otherwise for when man that vinculum Vniversi that bond and tye of the world that compendium Creaturarum that summ and breviary of all the Creatures that binding cord which makes the harmony between Heaven and Earth when that 's loose and broken it cannot be but all must fall asunder into discord and disorder Obser 2. Hence appears the great necessity of a manifold Law See Notes in Hos 8.12 Hence appears the necessity of Elias's restauration his restoring all things And so come we 2. To the work proposed 1. Elias must rectifie the depravation of all things even as John Baptist began to do This Elias must be zealous for the Lord God of Israel as Elias was in his History 1 King and John Baptist was who came in the spirit and power of Elias and was a burning and a shining light So the wise man speaks of him Ecclus. 48.1 Then arose Elias the Prophet as fire and his word burned like a lamp 1. He comes to rectifie the worship of God and to act the part of old Elias over again And since John Baptist could not wash away Baal and his Priests This Elias must fire them out of Israel for whereas Baals Priests offer their Sacrifices without fire and teach that the sin must remain unconsumed Elias prays for fire from Heaven even the Holy Spirit of God which is as fire and that consumes the Sacrifice upon the Altar of Christs patience even the body of sin that is to be destroyed yea it licks up the water all the transitory delights and pleasures It consumes the stones even the hardness of the heart and the dust the knowing knowledge which is the Serpents food He must destroy that painted Jezebel who by the Authority of Ahab puts Naboth to death And doth not Jezebel yet act the same things Rev. 2.22 that earthly spirit in the mouth of all the false Prophets which by the Authority of Kings Princes and Governours by the Secular Power in all Ages and in this last part of time put Naboth to death by false witnesses What 's Naboth but the true prophesie so the word signifieth And thus
Disciples whereof this one is most notable should on purpose amuse them or leave them in uncertainties even then when he would most of all inform them for shall we think the Loâ—d Jesus would promise his Disciples such a sign and not give an understanding unto them what that sign should be Our Phylosophy tells us that Nature doth nothing in vain and shall God and Christ do a thing of so great consequence in vain And what though the Scripture here do not determine what this sign is yet it is not in vain to enquire elsewhere in Scripture and compare Scripture with Scripture lest declining this search as vain we expose our selves to the just censure of ignorance or negligence Mysticé There had been a want and desire of one of the dayes of the Son of Man in the world Luk. 17.22 and what day is that but the day of his love which is a token or sign which our Lord gives whereby his Disciples shall be known Joh. 13. This is the third day of the Son of Man the first Fear the second Faith and this third Love which hath been long wanting to the world and is declared in this token sign or ensign of the Son of Man in Heaven for so as a King coming in Majesty and Glory hath his Ensign or Banner going before him even such is the coming of the Lord Jesus in the latter part of the verse and therefore here must precede and go before him his Banner and Ensign which is his LOVE Cant. 2.4 But what ever men may think of the outward Cross I shall not doubt to say that hereby is meant the inward and spiritual Cross of Christ opened in the Heaven or heavenly Being which was never so opened as it hath been of late and it is high time it should be opened for it is hardly known what the true Cross of Christ is though every one pretending Christianity professeth he taketh up his Cross daily and follows the Lord Jesus when yet he knows not what the true Cross of Christ is See Notes on Phil. 2.8 The bearing of the Cross is the Christian patience Observ 1. Observe the subtilty of Satan for the preservation of his own Kingdom See Notes on Phil. 2.8 This may perswade belief that it 's possible such an apparition of Christ on the Cross may have been made unto the Germans among whom those precedent signs have been fulfilled and who have suffered so great tribulation for about thirty years 3. The sign of the Son of Man shall then appear when all the signs formerly mentioned have had their precedency and foregoing Then shall appear the sign of the Son of Man The signs preceding are 1. Impostors and Deceivers which come in the Name of Christ and shall deceive many 2. Wars for Religion with their effects 3. Persecutions of the Saints 4. The abounding of iniquity with the decay of LOVE 5. The preaching of the Gospel in the whole world 6. The discovery of the Abomination of Desolation 7. A woe to them that preach the Gospel and the great tribulation of those dayes 8. The darkning of the Luminaries and the old Heavens for as when Man the less world is growing old and dying his sight fails him even so it comes to pass in the great world when now the fashion of it is passing away the Sun and Moon and Stars which are the eyes of it grow dim Indeed the true Sun which is Christ himself by reason of our ignorance and unbelief is darkned and the Moon of Mans Reason gives not her light and the Stars of false light fall thick upon the earth and the powers of the old Heavens are shaken Then the world is to be taught anew and learn a new lesson and begin with the Cross of Christ then appears the sign of the Son of Man in Heaven even the Cross of Christ an effectual means to make all the Tribes of the Earth mourn 4. All the Tribes of the Earth shall mourn These words contain the effect of the apparition and are so disposed by Divine Artifice and Wisdom that they may be understood either of the People of the Land of Israel or of the Inhabitants of the whole Earth 1. As they are understood of the People of the Land of Israel so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the twelve Tribes of Israel that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is a Rod or Sprout growing out of the stock of a Tree whereof because they made their Staves the word signifieth a Staff it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 20.37 2. Such a Staff as Kings and Princes use which they call a Scepter whence it 's taken for Dominion and Power Zach. 10.11 The Scepter of Aegypt shall depart away Chald. Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dominion 3. And as branches growing from one stock such are Tribes springing from one Father as the twelve Tribes of Jacob or Israel Thus a Tribe was greater than a Family a Family than an House so that all the People of Israel were divided into Tribes a Tribe was divided into Families and a Family into Houses howbeit sometimes a Tribe is all one with a Family as Judg. 20. the Tribes of Israel sent men into all the Tribes of Benjamin i. e. the Families of Benjamin These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendered either the Tribes of the Land i. e. the Land of Israel or else the Tribes of the Earth Our Lord foretells that all the Tribes of the Land shall mourn Mourning is not all one with grief but an effect of grief and an outward expression of it The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to strike to cut to wound for whereas grief may be divers wayes expressed The two more usuall expressions are 1. By weeping and crying out voce flebili effusa dolorem suum aperire saith the Critick 2. By beating the breast the head the face or other part of the body and this is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used It answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to smite the breast or other part of the body by reason of grief and because grief may proceed from divers causes and provocations of it the word here used properly signifieth those gestures and motions which are used to express grief and sorrow for the dead Gen. 23.2 and 50 10. Jer. 16.6 Ezech. 24.16 17. These gestures of mourning are natural expressions of grief for the dead as Iliad 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And one of the Latin Poets Nudaque marmoreis percussit pectora palmis Ovid. And another Vnguibus ora soror foedans nunc pectora pugnis Virg. And Apul. Moestaque crines pendulos quatiens interdum pugnis obtundens ubera As these words concern the Tribes of the Land of Israel the reason is evident they had Crucified the Lord Jesus Act. 2.23.36.3.14
good it may be better and more free unto good being under the command and doctrine of another especially if it be justa servitus than if it were left unto it self in which case that of Job is true 11.12 For empty or vain men would be wise though man be born like a wild asses colt Thus God is most free and he who is fully born of God nor can he sin because he is born of God 1 Joh. 3.9 and 5.18 Thus Laban had no power nor just freedom to hurt Jacob or if he had hurt him it had been from a false freedom from license or opportunity not from freedom or true liberty The Magistrate hath no power to hurt an innocent man or if he hurt him it is not according to his office nor according to the rule of true freedom given him of God and Christ which can do nothing against the Truth but for the Truth 2 Cor. 13.8 and 10. This is a fredom according to which the free-men are servants as David Act. 13. Psal 71.18 and Jesus Christ who is Lord of all Act. 10.36 and so most free He took upon him the form of a servant yea this is a freedom according to which the meanest servant may be a free-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 39.9 so 1 Cor. 7.21 Art thou called being a servant care not for it but if thou mayst be made free use it rather for he that is called in the Lord being a servant is the Lords free-man likewise also he that is called being feee is Christ's servant This Example of suffering the Lord propounds unto the imitation of all men he said unto his Disciples that he should be killed and injoyns them silence till his Resurrection But he said unto all if any man will come after me let him deny himself c. That this we may do our Master teaches all men two Lessons self-denial and taking up the cross Observ 1. We have here a Justification of our Lord in all his commands reproofs and threatnings and withal a discovery of the gross misunderstanding of men for when any dehortation is made from any sin or exhortation to any grace and righteousness what 's commonly said this cannot be done in this life if God give me grace as when temptations to wrath envy pride covetousness gluttony drunkenness lasciviousness arise in us Col. 3. and we are dehorted from these men commonly pitty their corrupt self and that they may enjoy it they say its impossible or if God would give me grace whereas his grace that brings salvation to all men hath appeared to all men teaching us to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world and our Lord injyons these to all men Judge in your selves Brethren would a wise and merciful King prohibit and forbid his Subjects who he knew they could not avoid or command what he knew they could not perform and shall we entertain such hard thoughts of our Lord Jesus Christ who hath all power and knows well what he hath imparted to every man when he saith by his Apostle put off concerning the former conversation the old man Mortifie your earthly members let him that stole steal no more When the Lord in this and many other Scriptures testifies his will plainly propounds himself an example for our imitation in self-denyal and bearing the Cross and gives power and strength for the effecting his Will for the word of the Cross is the power of God 1 Cor. 1. directing us to denyal of our selves and taking up the Cross surely he expects our obedience thereunto as when the Apostle saith put off the old man there is a power in the Word of the Cross our old man is crucified with Christ Rom. 6. In all these God is justified and the man who will not make use of these means is inexcusable though he perish for ever in his disobedience Observ 2. These two Duties are propounded by our Lord as means to become followers and Disciples of Jesus Christ so that whoever denys not himself his evil affections and lusts his false and corrupt reasoning he cannot be a disciple and follower of Jesus Christ Let them consider this who say they are and think themselves to be good Christians and yet follow the bent and inclinations of their own lusts How can these be what they pretend to be how can they be disciples and followers of Jesus Christ unless they use the means to become such Will they obtain the end without the use of the means and especially such means as are most necessary and have their adequate measure from the end Hence the Apostle saith They that are Christs have crucified the flesh with the affections and lusts they have done it already it is a condition most necessary whereby to become a follower and disciple of Jesus Christ which yet is not so to be understood as exclusive for as well those who are disciples as those who yet are not must bear the Cross by reason of the quotidianae incursiones the daily onsets of Satan and his lusts fighting against the soul in those especially who are disciples and followers of Christ for St. Paul saith He was crucified with Christ Gal. 2.20 But alas how far are we estranged from this Duty our Lord invites to self-denyal and when was there more self-seeking Our Lord calls us to humility and meekness to learn of him for he is lowly and meek and yet what strife is there among us who should be the richest who should be the greatest Yet hence it appears to our great conviction from the Lords invitation here that every man that will may be a follower of Jesus Christ Deut. 30.13 14. The word is very nigh unto thee in thy mouth and in thy heart that thou mayst do it Vse 1. Hence is for reproof of an unwilling and untoward sort of people who have no heart no lust no will to follow the Lord Jesus but are rather false accusers of the most merciful God as if he hinder'd them in their obedience or were wanting unto them O if God would give them grace what they would then do Does not the Lord as hath been shewn invite every one If any man be willing does not this suppose that the man may be willing and may come after him and deny himself if he will Otherwise consider how unreasonable men make the most wise and righteous God to reason as elsewhere so especially in Matth. 25. Come ye blessed of my Father inherit the kingdom prepared for you from the beginning of the world I was hungry and ye fed me c. Was this think we thank-worthy they could not but do so Thus well done thou good and faithful servant enter into thy Masters joy why so ye followed me but ye had no will to follow me ye were forced to it How much more noble is the willing and free service which the Lord requires of us and invites
this Text he reveils the will of God unto the people and doing this he thinks he is a friend of Jesus Christ so long as he speaks boldly the Word and fears not them that kill the body 2. The Hearer he understands what the will of the Lord is and so he thinks he hath done his duty he is a friend of Jesus Christ and one of his sheep my sheep hear my voice When yet happily both may be deceived nay de facto sure I am oftentimes both are deceived 1. The Preacher frequently urging the commands of Jesus Christ he thinks he doth the commands of Jesus Christ and so is his friend when yet he lives in open disobedience unto the same things he preacheth this was that which the Apostle feared of himself 1 Cor. 9. 2. The hearer likewise because he knows what his duty is and 't is often inculcated unto him although I could wish it more truly then it is he is deceived and thinks he doth it This is that which the Apostle feared and warned the people of Jam. 1. be ye doers of the word and not hearers only That we may perceive how far short we are of this friendship with Jesus Christ we shall know it by the latitude of what he commands The manifold particulars may be reduced unto these two heads 1. What the Lord commands us to believe 2. What he commands us to do 1. To believe in him as the Messiah the corner-stone c. 2. To do this ye read at large Mat. 5. If we be the real friends of the Lord Jesus Christ we shall really and truly do those things and whatsoever he commands us maugre the opposition both of the prophane and seeming holy world Axiom 3. They can do no more than kill the body So the Lepers reason 2 King 7.4 if they kill us we shall but dye For reason may be alledged the love and goodness of God all souls are Gods and as he is the preserver of men so especially of his own friends And 2. The wisdom and power of God for since all power is his he gives so much power to every Creature and limits the operations of it within such bounds as in his wisdom he thinks fit hither shalt thou come and no further Satan hath a most malicious will and aims at no less than the Soul but he hath no power at all though an whole Legion together no not so much as to touch a swine without leave thou couldest do nothing unless power were given thee from above They can do no more no! can they not dig up the bones of dead men out of their graves can they not burn them surely that they can Men opposing Religion have dealt so with those whom they have persecuted to the death and beyond the death and these have a fair pretence for so doing Josiah did so and therefore so may they deal with Hereticks Josias 2 King 23.16 He took the bones of the Idolatrous Priests out of the Sepulchers and burnt them I deny not but Josias did so he was a figure of Christ in the Spirit as his name signifieth the fire of the Lord. As therefore wickedness is compared to a man as the old man the man of sin which is reveiled by the light of Gods Law and bound by Christ the stronger man so he is consumed by the spirit of his mouth these are the bones the strength of sin So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth bones it signifieth also strength Thus Psal 53.5 God hath scattered the strength of those who besieged thee for so it may be turned more properly than the bones But what is all this to the Papists burning of their bones whom they call Hereticks where the Text saith they have no more that they can do the meaning is they can do the friends of Christ no more harm they are not able to kill the Soul Mat. 10.29 Observ 1. Observe the poor vile and contemptible cruelty of Tyrants and Persecutors let it extend to the utmost it 's but to the death of the body their malice anger revenge power subtilty can reach no further They cannot hinder the salvation of the Soul their anger is at the Soul as he that cuts a tree cuts not the light that shines upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he implyed that his Soul was himself Anytus and Melitus may kill me saith the Stoick but they cannot hurt me Observ 2. Our seeming friends may hurt us more yea and indeed oftentimes do hurt us more than our known enemies this Text is directed especially to the preachers of the Word Jeremy was aware of this Jer. 20 7-10 Yea our real and true friends may endanger us Act. 21 10-13 yea miserable men that we are we our selves are so cruel to our selves that we our selves kill our own souls and therefore if thou fear any one fear thy self thou thy self art the most cruel enemy to thy self though whole hosts of men yea of Devils opposed thee they cannot hurt thee unless thou thy self hurt thy self And is it not a pleasing tune that the rich man sings to his soul that which the Lord help us many of us listen unto Soul take thine ease eat drink and be merry Luk. 12.19 But upon consent unto such suggestions commonly comes the judgement vers 19. See the history of Laish Dalilah did Sampson more mischief than all the Philistins and that pleasing flattering harlot in our own bosoms her house is the way to hell going down to the chambers of death Prov. 7. ult Repreh Their foolish hardiness and boldness who fear them that kill the body and have no more that they can do 2. This discovers the extreme malice or revenge of tyranical men who because they can do no more than kill they find out exquisite wayes of killing and tormenting and by Art lengthen that which in nature they say consists in indivisibili the separation of Soul and Body is naturlly in an instant hence is that horrid speech of Tiberius Sentiat se mori let him feel that he dies and when one had poysoned himself lest he should be tormented by him he said Evasit he hath escaped They who kill the body will do what they can further they act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why They who kill are acted by Abaddon whose property is to destroy Wicked men add to the Devils work in themselves who is the more a Devil because he hath so serviceable a tool to work by as a wicked man is 3. Their pretence is truth whereof because they want evidence they make up what they want in persecuting and saying all manner of evil saying 4. Because it is truth they believe it not Joh. 8. 5. Their endeavour is to mould Gods Laws and the laws of men God's Will and man's lusts together and so stablish their own worldly interest which can never be done They who are friends of Christ and are killed by them discover 1. The persecuters falseness
our great God and Saviour Jesus Christ See Notes on Gen. 11. He becomes all things to all men that by all means he might win all unto his love though few very few return to him reciprocal affection It is the Lot which his friends the true Ministers of the Word inherit with him and after him as St. Paul tells the Corinthians 2 Cor. 12.15 I will most gladly spend and be spent for you the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your souls though saith he the more abundantly I love you the less I be loved for he came among his own and his own received him not Whence they are justly reproved who arrogate their great friends common Love which he extends to all his friends unto themselves only who impropriate the friendship of God unto their own strait laced company and no other Are there not in his Fathes house many mansions Hath he not other sheep that are not of this fold Joh. Are not they who fear God and work righteousness in every nation accepted of him A Picture looks indifferently at all and the Image of God who is the Son of God looks at all indifferently and would have all men be saved and all to come to the knowledge of his truth that all might know his Counsel and do his Will and be friends of God and is thine eye evil because God is good His friends are all Philadelphians Dehort Provoke not the Lord to kill us with those actions wherewith we go about to please him Observ God not named here nor Rom. 8.11 lest frequent use render it less venerable for that reason not named in the whole Book of Esther his providence preservation and government of his Church wonderfully declared his name being not often mentioned by the Jews he would that rather his being and works should be known than his name in our lips We learn by the same omission not to call our selves too often by the names and titles of Gods people but rather let our lives and actions speak what we are and whose people we are Observ Even the friends of Jesus Christ must fear God and fear Jesus Christ Jus reverentiale remitti non potest In the affirmative part we have 1. a Preface to the Precept 2. the Precept it self The words are a description of God the Judge an Emphatical inculcation and repetition of it according to his power and sovereignty and have in them a greater energie and vehemency than if we named him In them 1. we have a description of the Judge 2. A precept to fear him and a repetition of that precept all which we may resolve into these several Divine Truths 1. The Lord killeth 2. When he hath killed he hath power to cast into hell 3. Him we ought to fear 4. Yea I say unto you saith our Lord fear him 1. The Lord killeth The Lord may be said to kill either in regard of the divers 1. Ends of his killing 2. Ways and means of his killing 1. In regard of the divers ends of killing so the Lord either kills that he may save for as our best friend was put to death in the flesh but quickned in the Spirit 1 Pet. 3.18 even so must all his friends for his sake and for the enjoying of him who is our life we are killed all the day long But thus the Lord kills that he may save for so we perish not in death but arise from the dead and Christ gives us life Eph. 5. As dying and behold we live 2 Cor. 6.9 Of this we shall have some use in the handling of this point But the other killing is here principally meant The Lord kills that he may destroy for that which we have here after he hath killed he hath power to cast into hell Matth. 10. It is he is able to destroy body and soul in hell 2. In regard of the manner of killing The Lord kills 1. immediately 2. mediately 1. Not that absolutely the Lord useth no means in taking away the life but that oftentimes he himself is said to kill and the means are not named Thus Gen. 38. The Lord slew Er vers 7. and vers 10. The Lord slew Onan also Thus the Lord killeth and maketh alive 1 Sam. 2.6 2. He may be said to kill mediately when he useth any notable means whereby he takes away the life as those four notable judgements 1. the sword 2. the famine 3. the noisome pestilence and 4. the noisome beasts which are all of his sending Ezechiel 14.21 Zephany 2. ye shall be slain by my sword And thus sometimes the Lord delivers one man into anothers hand who kills him Exod. 21.13 for this reason he names himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because he hath all power all plenty of good and all authority to bestow it but also because as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Judge the judge of all the world he hath soveraign Authority to punish and so he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And accordingly Isai 13.6 Howl ye for the day of the Lord is at hand it shall come as a destroyer from the Almighty Reason He hath the sovereign power over soul and body they are both his creatures he is Dominus vitae necis The source and fountain of all authority am I a God to kill and make alive 2 King 5.7 He gives authority and power unto all chief Governours for rhe Majesty that God gave Nabuchadnezzar all People and Nations and Languages trembled and feared before him whom he would he killed c. Dan. 5.19 Pilat saith as much to our Saviour Joh. 19.10 Knowest thou not that I have power to crucifie thee and have power to release thee Jesus said Thou couldst do nothing unless it were given thee from above all power therefore is radically and originally in God himself In a great house much more in a City and Kingdom many things are done without notice of the Governour but it is not so in regard of God the Judge of all the World whatever good or evil is done or befalls it s not only by the power and knowledge but also by the guidance and ordering though not always by the approbation of the Lord our Governour Thus there is no evil in the City which the Lord hath not done Amos 3.6 it s rightly conceived by all who consider the Context that the malum paenale the evil of punishment is principally to be understood Howbeit the Lord permits i. e. he doth not hinder that which is truly evil the evil of sin for if he permitted it not if he suffered it not to be it could not be because there is no evil that is infinite and therefore it 's limited by the infinite power of God Thus he is said to make peace and create evil Isa 45.7 and he hath his instruments whereby such evil is brought to pass as the lying spirit in the mouth of the Prophets 1 King 22.22 And by his
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
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the
is there any doubt of this truth especially if we compare the testimonies of other Scriptures Such is that of our Saviour foretelling the abundance of iniquity in these last days Matth. 24.12 And that of our Apostle Rom. 1.29 30 31 32. Ephes 2.2 and 4.19 being past feeling they have given themselves over unto lasciousness to work all uncleanness with greediness But this will yet further appear if we consider the reason of it and that we may conceive from the nature of 1. Uncleanness and iniquity it self 2. The Phansie appetite will and understanding disposed thereunto 3. The object bewitching the appetite will and understanding 4. The Tempter setting a fair gloss and varnish upon the object 5. God justly giving such up to be ruled by uncleanness and iniquity who thus yield their members servants to uncleanness and iniquity unto iniquity We say bonum est diffusivum sui but so is malum As for the iniquity it self it 's diffusive and of a spreading nature increasing it self both in gradual parts or degrees and multiplying it self into many and several kinds ye have them both together Amos 5.12 Multa scelera fortia peccata manifold transgressions and mighty sins And as it intends it self in degrees and multiplies it self into kinds so it extends it self also like a gangreen to the infection of all the parts or as a contagious leven it levens the whole lump of Spirit Soul and Body yea all this continually as the Naturalists tell us the Crocrodile most venemous grows while it lives He that is wicked is wicked still and he that is filthy is filthy still 2. The direful increase of sin proceeds from the mistakes of fancy for the fancy being the brood of the earthly man and accordingly earthly and sensual Rom. 8. and knowing no better thing than earthly objects things neer of kin unto it and delightful unto sense it easily draws the concupiscence unto them which howsoever according to Original rectitude it propends unto good and that bonum honestum and is subject to the rational appetite and so to right reason as the Philosopher could say and right reason to the Law of God Yet having declined from that first integrity unto the sensible present and delightful good which most what is dis-joyned from the true and honest good it becomes more and more prone unto evil As he that is falling down a steep precipice easily falls lower and lower Dum in profundum venerit peccatorum as the wise man speaks Prov. 18.3 and draweth with it the superiour the rational appetite the will yea the reason it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rudder of the soul as he that 's sinking will lay hold though on his best friends and pluck them with him into the same pit of destruction and the reason it self being brought off to that rebellious party like Achitophel fallen off to Absolon the faction grows so strong that the heart gathers wickedness unto it self Psal 41.6 and iniquities prevail and many Lords have dominion over us Isai 26.13 envy pride wrath gluttony lasciviousness idleness an Heptarchy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. These are more intended and strengthened by the allurements of their present objects as a steep descent and slippery way causeth oftentimes the unwary traveller to make more hast than good speed and so to fall from one wickedness to another 4. And needs must he go as we say whom the Devil drives Satan invites him and draws him on both by laying fair colours and appearances of holiness and righteousness upon iniquity and by suggesting unto him lewd Principles the strong holds and weapons of sin As when Adoniah would reign he attempted the Kingdom by the help of Joab that was over the Host and Abiathar the Priest 1 King 1. whence it is that ungodly men walk according to the Prince of the power of the air the spirit that now worketh in the children of disobedience And 't is an easie matter for Satan to bear rule in them who yield up themselves to be ruled by him Difficilius his resistit si hujusmodi tentatur qui ad vitia aliqua ipse inclinatus est pronior existit saith Leo. And just it is with God to yield these up to be ruled by iniquity who thus yield up their members servants to uncleanness and to iniquity unto iniquity 5. And therefore God gives them up unto uncleanness and to vile affections and to a reprobate mind to do those things which are not convenient being filled with all unrighteousness Rom. 1. and to become servants thereunto Rom. 2.8 Whence we may take notice of the increase of sin The contagion of this Leprosie begins with a spot of uncleanness and spreads it self in the skin and defiles the whole man Levit. 13.2 It kindles from a spark then iniquity burns all before it like a fire Isai 9.18 Behold how great a matter a little fire kindleth Jam. 3.5 it enters into the Soul and is conceived oftentimes only by a word and concepta cogitatio carnem commovet ad concupiscendum evil words corrupt good manners profane and vain babling saith the Apostle increase to more ungodliness and such words eat like a canker 2 Tim. 2.17 sin hath no measure 2. And as unsatiable is the tyranny of iniquity for having gotten an hold in the Soul it leaves it to iniquity in succession As the Father left his slave as a Chattel to his Son and he to his Son and so the wrongful right descends from iniquity to iniquity Or as a Tyrant having usurped a Power in the Common-wealth betrays it to his Issue But the desire of Rule seems not so infamous since some have not been ashamed to profess that they dispensed with Justice it self that they might aspire unto a Kingdom That speech of the Poet used by Julius Caesar is well known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to be ambitious of a slavery and that the very worst of all slaveries the vassalage and slavery of sin what infamy so base so foolish yet ungodly men voluntarily yield up themselves even unto this slavery and ambitiously affect the tyrannical succession of sin over them As the Jews inured to the Dominion of a forreign Power they refused the Lords anointed for their King who would have made them free and cryed out They had no King but Caesar Yea having been accustomed to the Rule of their Father the Devil though they had so unequal a choice propounded to them as the Prince of peace and a mover of sedition the author of life and a murderer the Son of God and the Son of the Devil so Bonaventure interprets Barabbas Qui erant ex patre Diabolo filium Diaboli praeelegerunt they chuse the Son of the Devil though with rejection of the Son of God 3. Hence also we may take notice of the reason why there is so little true love among Christian men whose character and mark is Charity Our Saviour foretells and demonstrates it
him and 2. communicating the fruits of their labours to those who wanted and rules moderating the participation of them Deut. 23. A man might eat of his neighbours grapes but he must carry none away The poor might partake of the gleanings of the field and of the vintage the full crop of the seventh year Levit. 19. Deut. 24. Every third year a tenth must be reserved for the Levite the stranger the fatherless and the widow Deut. 14. Beside all these there are lawes for buying and selling just Ballances just Weights a just Ephah a just Hin Lev. 19. and general to all trades a perfect and just weight and a perfect and just measure Deut. 25.15 Lawes there are for letting and hiring for borrowing and lending for committing to trust and restoring the pledge Laws there are also oeconomical and such as order every person in the house and prescribe the duties of Husband and Wife Father and Child Master and servant to the observance of these the Apostle hath especial exhortations in his Epistles By these holy Commandments the Common-wealth is ordered within its self There are also Laws ordering it towards strangers Some of mercy as thou shalt not vex the stranger nor oppress him Exod. 22.21 22. Some of severity excluding some strangers for a certain time as the Perizites and Edomites from community with him others for ever as the Ammonites and Moabites Lastly there are Laws prescribing the offer of peace to some devoting others to utter destruction Deut. 20. particulars are endless In a word these Laws and Commandments however merciful to some and severe to others yet are they just and altogether just to all so that we may boldly say that whatsoever is just in the Roman Laws which were collections out of the Laws of the best Common-wealths in the whole World it hath the foundation and ground of it if not the express letter in the Law of God So that well might our Apostle say the commandment is just just to all the members and parts and friends of the Common-wealth just towards the strangers and enemies of it beautiful in regard of the first and terrible in regard of the latter Canticles 6.4 10. Reason from the just God and Saviour Esay 45.21 One and the same Law-giver He is most just and righteous Deut. 32.4 Psal 92.16 There 's a letter more than ordinary for the greater vehemency Zephany 3.5 such also is the Son of God the Saviour Jesus Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord our righteousness Jerem. 23.6 That just man so Pilats wife calls him Matth. 27.19 The just One Act. 7.52 and 22.14 The God of thy fathers hath chosen thee that thou shouldest know his will and see that just One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the end of the Father and the Son is to render us like unto God partakers of Jesus Christ the righteousness of God Heb. 12.10 11. Doubt 1. But it may seem that this Commandment is not just for it seems to allow Tyranny and so the best Government of a King shall degenerate into the very worst of a Tyrant 1 Sam. 8.10 When the Jews had now rejected Samuel and his sons from being judges over them they desired a King and Samuel by the Lords command shewed them the manner of the King that should reign over them vers 10 18. Surely howsoever a good and just Prince might do some of these things and that for the honour and benefit of his Subjects as to take their sons and appoint them for Captains over thousands and Captains over fifties against the enemies of his Kingdom yet vers 15. to take away their Fields Vineyards and Olive-yards and give them to his servants and to make them his vassals These and the like actions and especially in a free Common-wealth are no better than tyrannical and therefore howsoever the people desired only that which was just and according to the Law Deut. 17. yet the Lord well foresaw and foretold what would come of it if they chose them a King for though it be true that a Kingdom is the best of all Governments as most resembling Gods Government of the world yet as the best thing corrupted proves the worst so doth this And 't is hard to find Power committed into any hand except the person be just and righteous but 't is abused because good men only know how to bear prosperity well in managing power justly saith the Philosopher And therefore the Lord gave not the full power at first into any ones hand but only made them Chief Governours Judges reserving to himself the full power of governing them And therefore when Samuel took it to heart that they had rejected him and his Sons they have not saith the Lord rejected thee but they have rejected me that I should not reign over them Well he knew the fashion of mens hearts that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men are most unjust when they have most power to be so magna Regna sunt magna Latrocinia Power is well placed when it is in an hand like to Gods who the greater his power is the more eminent is his justice according to that of Abraham Gen. 19. Shall not the judge of all the world do right A judge of all the world and he do right Yea because such do right This is an argument you will hardly find to follow if ye look at Power in the hand of man unless he be virtuous holy just and honest and like unto God himself And therefore where Samuel by the Commandment of the Lord saith to the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may not turn it this shall be the judgement right or law of the King But as our Translators well render it this shall be the manner of the King for so the word also signifieth as Judg. 13.13 what shall be the manner of the child and 18.6 after the manner of the Zidonians Gen. 40.13 the cup after the manner Chaldee according to the custom Behold the perfect Mirrour of Righteousness unto which the man ought to be conformed the just Commandment of God the measure of all Justice so that nothing is just but according to this law nothing unjust that agrees with it so we understand the Wise Man Eccles 7. be not righteous over-much Reproves Those who under pretence of the just Commandment of God prove unjust and unrighteous such are they who urge that Lex Talionis Exod. 21.23 24 25. Eye for eye tooth for tooth hand for hand foot for foot burning for burning wound for wound stripe for stripe It is the Sadducees Religion to profess this according to the letter The Pharisees were rather in the right who said All such dammages might be redeemed with money But our Lord knew best what was the meaning of his Fathers Law I say unto you saith he resist not evil For however the Judges upon the eager pursute of the Plaintiff must execute the Law yet our Lord teacheth the Plaintiff
full or not peaceable as the word signifieth Gen. 15.16 But when it was peaceable then God sent Josuah to destroy them Thus the people of Laish were quiet Judg. 18.27 and secure and then came the Tribe of Dan and smote them with the edge of the sword When people are quiet and secure in their sins then comes Dan i. e. Judgement as the Scripture interprets it Gen. 38.6 and doubtless it is our security and peace in our sins that hath brought Gods judgements upon us Thus before the flood they ate they drank c. and our Saviour foretells it shall be so in the end of the world Luk. 17.26 30. They were as a ship exposed without a Pilot or Rudder unto the waves and winds and then drowned in destruction and perdition Thus we understand 1 Thess 5.3 When they shall say peace and safety then sudden destruction comes upon them as travel upon a woman with child and they shall not escape But alas may some man say I would live peaceably with all men but for this cause I am opposed by all men I was even Peace it self unto them but when I spake unto them thereof they made them ready for battel O happy art thou thou sidest with God himself he is the God of Love and Peace yet who suffers more so much as he The differences and disputes in the world reach not to him nor to thee Babel was intended for heaven but it came short of it the Moon keeps on her constant course though all the dogs bark at her and so do thou thou art one of them that dwells on high Isai 33.16 Thou beholdest the king of kings in his beauty where is the wise where is the scribe where is the disputer of this world as the Apostle renders the next words 1 Cor. 1.20 He who dwells on high looks on all such differences as things below him As he who sits on an high mountain may behold how the clouds below him are drawn this way and that way by contrary winds The trees are moved and the sea roars Ipse interim non movetur Judaeus contra Gentes Circumcision against uncircumcision one Sect against another but the peaceable Christian the Christian the Peace-maker fits as an impartial Umpire and Arbitrator above all Sects which are all manifest works of the flesh An ill office it is to foment a difference between Man and Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the bird flyes hard against the window seeing light but observes not what hinders all desire union with the God of peace but few observe that their sins separate between them and their God Like curing of a wound skinning it it festers and breaks out again so doth the playster of many Ambassadors of Peace who run before they are sent They say peace peace where there is no peace Repreh The unpeaceable who fish in these troubled waters have nothing to lose but their lives and are like desperate Gamesters Let the sword-men take heed of shedding blood and let us all follow the things that make for peace and wherewith one may edifie another NOTES AND OBSERVATIONS UPON ROMANS XIII I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soul be subject unto the higher powers for there is no power but of God The powers that be are ordained of God IN the former Notes the ray and beam of that Star which shined at the Epiphany by the Ancients interpreted saving Faith directed the members of the body of Christ to union and agreement one with other and guided our feet into the way of peace Another ray or beam of the same Star directs the body so united and knit together under the subjection of an head as large a duty as the former 1. In that Peace was to be extended unto all men 2. In this all men are exhorted to subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let every soul be subject to the higher powers which contains a Precept and the reason of it 1. The Precept Let every soul be subject to the higher powers 2. The Reason 1. Negative there is not any power but of God 2. Affirmative the powers that are are of God 1. The words seem to be Metaphorical and borrowed from the martialling ranking and ordering of an Army Wherein 1. some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superiour and in Authority 2. Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inferiour and under Authority so spake the Centurion Luk. 7.8 nec discessit ab arte sua in a soldiers language I am a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordered under the power of another both the words of the Text whereof the first the Higher Powers are Governours appointed by God for the welfare of the people committed to their charge that they may live together a quiet and a peaceable life under them in godliness and honesty 2. In the Precept the higher powers here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abstract put for the concrete for persons administring this power are generally according to the Province whereabout they are imployed of two sorts for whereas the whole Creature of God is bodily and spiritual and man is the compendium the brief and model of them both consisting of both body and spirit two sorts of Governours are needful in respect of both the Magistracy and Ministry and both are here meant by Potestatibus i. e. praelatis spiritualibus principibus terrenis saith the Gloss the Spiritual and Temporal Governours secularibus Ecclesiasticis so St. Anselm and Rhabanus read the Text thus Omnibus potestatibus sublimioribus subditi estote Be ye subject to all higher powers And these are either 1. simply the highest powers as the King or 2. subordinate unto the highest As the Roman Proconsuls and Presidents were under the Emperours of these St. Peter speaks 1 Pet. 2.13 Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supreme or unto Governours as unto them that are sent by him as these Officers were To these we are commanded to be subject What that duty is we shall know the better if we further consider in these Higher Powers that especially whereunto we ought to be subject which is Supereminency and Goodness 1. The Supereminency whereby they are in order above others And 2. The Goodness whereby they are diffusive and communicative unto others These two were signified by that Oyl wherewith the Kings and Priests were anciently Anointed which was fragrant and precious as appears by the ingredients Exod. 30. and holy and so appropriate only unto holy uses that it was unlawful to employ it otherwise than in the Anointing of holy Persons and holy things that is the Eminency which also supplies the Body as the Nature of Oil is and renders it able and nimble to act and so to import an influence of it self to others and that is the goodness 1. This Eminency of the higher Powers in their high ranck and order being disproportioned unto Inferiours begets admiration
which is a kind of fear and terrour saith Aquinas in Inferiours and drives them from them But this fear and terrour is abated and allayed 2. By the goodness of the higher Powers which begets in Inferiours love and desire of Union with them As he that beholds the Sun loves it for the comfortable light heat and influence of it For surely the light is good and it is a pleasant thing to behold the Sun saith the Wise Man Eccles Yet because it is disproportioned to his sight he dares not out-face it or boldly look upon it but as if he were striken with a kind of awful modesty or fear turns his face downward So lovely is Magistracy that it invites to Union but lest that love should degenerate into familiarity and thence into neglect and contempt so dreadful and terrible it is that it keeps us off and causeth an awful distance from it Of this fear and love consists inward Reverence unto the higher Powers which is outwardly expressed in answerable Obedience to their Commands in doing and suffering and correspondent and sutable signes of both in reverend words and gestures paying tribute custom and the like And all these make up the subjection commanded in the Text which seems to be more fully explained by the Apostle vers 7. of this Chapter Render unto all their dues Tribute to whom Tribute is due Custom to whom Custom fear to whom fear honour to whom honour is due Great Reasons there are for this subjection from the consideration both of God the King the Subject And the Text affords the first of these both Negative and affirmative for there is no power but of God Saul cloathed you in Scarlet though an evil Prince how much more a good Optimè praesumendum de Magistratu Ignorant Men they are that oppose it and self-willed they know not the benefit of a King though an evil one nor the miss of him how it will end in Anarchy And the Powers that are are ordered of God for so I rather choose the Marginal reading than ordained in the Text Because when Men hear this word ordaining they presently cast their thoughts back to the beginning nay before the beginning of the World as when 't is said That as many as were ordained unto Eternal life believed Act. 13.48 They presently think of ordaining before the beginning of the World whereas the word signifieth only they were set of God in order to Salvation so the Powers that are are set in order of God God hath ordained and constituted the services of all Angels Men in an excellent order The ground of this is Creation which St. John expresseth in a like manner of speech both Negative and Affirmative By him all things were made and without him nothing was made that was made Upon this Creation is founded Gods absolute Authority to dispose of his Creatures as he pleaseth The Earth is the Lords and the fulness of it the whole World and they that dwell therein And the Reason is added from Creation For he hath founded it upon the Seas and established it upon the Floods saith the Psalmist Ps 24.1 2. Yea that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that highest Power vouchsafes to make man an account of his Authority Jer. 27.5 I have made the Earth the Man and the Beast that are upon the ground by my great Power and by my outstretched Arm and have given it unto whom it seemed meet unto me And the most High ruleth in the Kingdom of men and giveth it unto whomsoever he will Dan. 4.25 According to a general rule of Aquinas Quicquid communiter de Deo Creaturis dicitur à Deo in Creaturas derivatur Whatsoever is spoken in Common of God and the Creatures is derived from God unto the Creatures as wisdom justice goodness and here power Non abjecit Deus potestates cum ipse sit potens Job 39. Add hereunto the will of God arising from his love of order among the Creatures especially among Men both 1. Those whom he hath taken near unto himself and made like unto himself in governing the World And 2. Those whom he hath set under their Authority and made subject unto them as also from his love of obedience unto his Law and of submission thereunto which they who by Nature are equal perform unto those who are made Superiours unto them meerly by Gods ordination and appointment which is reason enough in respect of God And 2. Reason also there is in respect of the King and other superiour Powers subordinate unto him Est Minister Dei vers 4. He is the Minister of God So Wisdom bespeaks the higher Power Wisd 6.3 Power is given you of the Lord and Soveraignty from the Highest and you are Ministers of his Kingdom yea and Ministers unto thee for good which includes a reason 3. In respect of the Subject good yea all the good is the Subjects As the rain descens indeed from Heaven upon the Mountains but thence runs down unto the skirts of their Garments Ps 133. This good according to the twofold life is either Animale or Spirituale either Natural or Spiritual And as the one life is in order to the other primum Animale dein Spirituale so the good of the one is in order unto the good of the other 1. The good of the one is a quiet and peaceable life one with another St. Paul hath both 1. A quiet and peaceable life 2. In godliness and honesty 2. The good of the other is the Peace of God ruling in our hearts the good of the Spiritual life the life of God The good of the Natural life if alone is but the happiness of a Beast for even the Bears and the Swine they live peaceably and quietly one with another And ye know how lovingly the Drunkards herd together and like the herd of many Swine possessed with the Legion of Devils run head long together unto destruction Non est bonum in unitate nisi unitas sit in bono Wherefore the higher Powers direct and advance this good of the Natural life unto the good of the Spiritual life which when it once obtains so that the Peace of God rules in our hearts and we live the life of God and are all become Kings and Priests unto God the Father Apocal. 1.6 then every inferiour Power shall yield it self up to the Superiour then shall the Son of God himself deliver up the Kingdom unto God the Father to whom mean time all Power is given both in heaven and earth Matt. 28. Whence it is that we are subject to the Son in special manner in the Gospel Then shall the Son put down all Rule all Authority and Power and all things shall be subdued unto him Then shall the Son also himself be subject unto him that put all things under him and God shall be All in all 1 Cor. 15. So great a good so great that none so great accrues unto us by being subject unto the
and St. Jude hit them more home prophesying of them expresly presumptuous are they self-willed despising dominion they are not affraid to speak evil of dignities such as perish in the gain-saying of Chore 2 Pet. 2. Jude But what if the higher Powers be evil Are they in this case to be obeyed and we to be subject to them Herein we ought not to obey them herein to obey the higher Powers is to disobey the highest Power But if they be such wo wo be to them they do Multum Dei prostituere Diabolo saith Aquinas They prostitute a great deal of Gods Image to the Devil Yet that excuseth not our Rebellion against Moses or Aaron King or Prelates nor dissolves the Bond of our subjection No for who can lift up his hand against the Lords Anointed and be guiltless saith David And his heart smote him when he cut off the skirt and but the skirt of Sauls Garment Yet Saul an evil Prince one who eagerly sought the life of David and the only man who stood between him and a Kingdom yet neither would David himself touch the Lords Anointed nor suffer Abiathar no no who can be guiltless in that case Wherefore let me argue the case with thee thou art a Master of a Family and though thou be evil yet the Apostle's rule shall hold thy Servant in subjection unto thee And shall not the same Apostle's rule hold thee in subjection to thy King And therefore in the Primitive times the Christians prayed for the lives of the Roman Emperours and all Governours even in plain hazard of their own lives and in the midst of their hottest persecutions And if we observe the Apostle's rule it is not be subject to the higher Powers if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors good and gentle nor is it be subject to their Persons but omnis Anima subdita sit Potestatibus Let every Soul be subject the subjection ought to be hearty even from the Soul And to the Powers in the abstract Be the Persons the Men who administer them what they will be But to silence this Objection for ever St. Luke tells us That our Lord and Saviour was under Herods jurisdiction God-man the best of Men under the worst yea and commands his Disciples so to be The Scribes and Pharisees sit in Moses Chair all therefore whatsoever they bid you observe that observe and do whatsoever is a large word But how far forth ought we to obey evil Governours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad dras in things just and honest which are commanded because necessary and in things indifferent too which are necessary because commanded But if the higher Powers which God forbid should lift themselves up against God as Jeroboam did 1 Kings 12. Make Laws contrary to Gods Laws as Darius did Dan. 6. Or compel us to do what God forbids as Nabuchadnezzar did Dan. 3. or forbid us to do what God commands as the high Priests did Acts 4. Let them know that they must give an account unto the highest Power for who else can call the higher Powers into question for these things But because Men in this case out of desire of liberty are wont to stretch their wits to be partial for vain man would be wise saith Zopbar Job 11.12 though men be born like the wild Asses colt wherefore it is necessary that we limit the desire of liberty with these Cautions 1. We must distinguish between what we must suffer and what we may do the higher Powers may perhaps impose a Taxe or Tribute upon the Subjects unjustly which yet we may suffer justly yea if we suffer not we are unjust 2. Secondly We must be sure if we refuse to obey that the highest God and the higher Powers command contrary things take heed we call it not Gods cause which is but mans humour if so we ought not in this case to obey the higher Powers for the reason holds thus If I ought not to obey the Vicegerent or the Deputy of the higher Powers when he commands what is expresly contrary to the commands of his higher Power then surely for the very same reason we ought not to obey the higher Powers when they command what is expresly contrary unto God Here the rule holds good which the Apostles have left unto us We ought to obey God rather than Men Acts 5.29 A rule so reasonable that the Apostles durst put it even to their Enemies Whether it be right in the sight of God to hearken unto you more than unto God judge ye Acts 4.19 A rule well known to Socrates In other midle things to suffer is not to obey when he was urged by his Adversaries not to teach the Citizens of Athens virtue and justice O ye Athenians saith he I love ye well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet saith he I will obey God rather than you Yet ought we not to refuse to suffer for this obedient disobedience for St. Peter and the Apostles sealed this rule with their blood and they have left us another Let them that suffer according to the will of God commit the keeping of their Souls unto him in well doing as unto a faithful Creator 1 Pet. 4.19 as a Christian follows Christ who left us an example of suffering that we should follow his steps But blessed ever blessed be our faithful Creator we live under such higher Powers that we need not fear suffering ill for doing well no there are encouragements for well doing Since therefore these rubs are taken out of the way let us in the Name of God take this the Apostles Exhortation to heart That every Soul be subject to the higher Powers The reasons in the Text and near it are very forcible 1. There is no Power but of God and the Powers that are are ordered of God As in an Army every Souldier knoweth his ranck and station and in a Ship every Man knows his place and office and every one in a well ordered Family knows his duty and employment Even thus God hath set all men in the World as it were in a frame that every Man may know his ranck and place O were this orderliness observed at all hands in this Church in this Common-wealth how pleasant how profitable would it be to every Member of it how beautiful how comely yea how admirable in the sight of all the World about us As St. Paul speaks when they should observe all things among us to be done decently and in order 1 Cor. 14. Col. They would worship God and confess that God the God of order is in us of a truth How formidable how terrible should we be unto our Enemies as it is said of the Church in the Canticles Terribilis veluti acies ordinata Terrible as an Army with banners like a well ordered Army How acceptable would it be unto the God of order who hath ordained and constituted the services of all Angels and Men in an excellent order Men would esteem
John tells us This is the love of God that we keep his commandments and more that his commandments are not grievous for they find it otherwise and therefore you must pardon them Such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proverbial Comfort as it were is that known speech of the Psalmist and after of the Apostle Blessed is the man to whom the Lord imputeth no sin O 't is a sweet saying But this is but one part of the sentence according to the usual manner of quoting Scripture in the New Testament the other part is and in whose spirit there is no guil but that is too hard a saying they cannot away with it Such another is this The grace of God which bringeth salvation hath appeared to all men So they read the words and they please them well But that which this Grace appeared requires of us in the same sentence teaching to deny ungodliness and worldly lusts and to walk soberly righteously and godlily in this present world too and not to post it off till the world to come O that is but to admonish us of our weakness and that we can do it I 'l name but one place more but 't is a principal one The foundation of God standeth sure having this seal The Lord knoweth who are his and there they make a full point What bold Traitors are these against the King of kings that they dare counterfeit his Seal This is but a part of the Seal the whole Seal is The Lord knoweth who are his and let him that nameth the Lord Jesus Christ depart from iniquity But this latter part of the Seal makes not for their infirmities and therefore they 'l none of it Thus who observes not how boldly they mangle and curtail the Word of God as boldly and familiarly as if they were the only Saints They enervate and weaken the power and strength of God in themselves How they frustrate the counsel of God concerning their own Salvation How they make a shew of godliness but deny the power of it How they tye God unto themselves by his Word by his Promises by his Seal by his Oath by all Obligations the Reason they will have God firmly and surely bound unto them that they may be dissolute and loose enough themselves for under a colour of weakness and want of strength in Christ they become strong enough to bear the yoke of Belial who will permit them to bear no other yoke but his own as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth whence they become so headstrong that they will bear neither the yoke of Christ nor yoke of Government either of Church or State For hence proceeds the variance the hatred the heady undiscreet zeal their strife their sedition their despising of Dominion their presumptuousness their self-will their speaking evil of dignities their bitter invectives against Authority their scribling of seditious Pamphlets to disturb the common Peace Yet these are the Giants in Religion the world so much talks of These are the great supporters of the Truth strong men in Christ But as the Lord saith by the Prophet Ezechiel 16. to such as these how weak is their heart But this may be the complaint of a weak conscience of one heavy laden with the burden of his sins whose iniquities are gone over his head and become a heavy burden too heavy for him to bear who is troubled or wryed as the word imports and bowed down under his burden and goes mourning all the day long Psal 38. If the case be so with the poor disconsolate soul then know that we are not exhorted to be strong against our enemies by our own strength No no it is not our own arm that can help us but in the strength of the Lord and in the might of his power even in Christ who is the power of God in us unto our Salvation 1 Cor. 1. Thou art as yet but weak in Christ 2 Cor. 13.4 Strengthen thy self in this power So of weak thou shalt become strong with him and grow from strength to strength until thou overcome the evil one 1 Joh. 2. Thy case is the same with that of the Prophets servant 2 King 6. Thou lookest upon thy own weakness and thy powerful enemies and lookest not on thy strong helper and the might of his power wherefore as the Prophet there The Lord open thine eyes that thou mayst see that there are more with us than are against us that greater and stronger is he that is in us than he that is in the world Wherefore lift up the hands that hang down and strengthen the feeble knees And let us all with patience with meekness and godly fear hearken unto the Apostles exhortation in the Text To be strong in the Lord c. And for our better quickning hereunto remember I beseech you that the Lord hath engaged his Truth and Faithfulness to employ all his Wisdom Goodness and Almighty power for the defence and enabling of all those who are strong in him I will be with thee saith he to Josuah Chap. 1. And 't is enlarged by St. Paul Heb. 13. unto every one that strengthens himself in his God I will be with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is such a pack of negatives as our English cannot express emphatically enough I will not leave thee no by no means I will not forsake thee only be strong saith the Lord there and of a good courage So that it is our duty and that a most just most reasonable and most easie duty And were it not a duty our necessity would compel us thereunto For consider I beseech you the enemies we have to encounter withall their numberless numbers their long experienced subtilty their inveterate rancour and irreconcileable malice against us their spirituality of wickedness even wickedness it self Esay 37.36 and all these armed with power next to Omnipotency So that unless the Lord Almighty stirr up his strength and come unto us and with great might succour us and shew himself strong in us unless we stirr up our strength even the strength of our confidence and become strong in him What shall become of poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor silly weak feeble man But if neither the gracious invitation of the Lord our God allure us nor the reasonable just easie bond of our own duty perswade us nor so urgent necessity compel us hereunto what remains then but that we be then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong even against God and fight against God himself for he that is not with him is against him We must confess our selves weaker than Satan and can we think that we are stronger than God O remember remember I beseech you what vow we have all made in our Baptism according to the form of the Ancient Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renounce yea to fight against the Devil and to enroul our selves amongst the Soldiers of Christ And let us fear and tremble to consider how long and with
what impudency moldering clay hath striven with his Maker How long presumptuous earth hath dared to fight against heaven fool hardy dust and ashes against the Lord Almighty Yea let us be astonished ashamed and blush at our unthankfulness that we have so long abused the strength and power of our God whose all our power and our strength is even against our God that we have unfaithfully revolted from our God and let us again engage our hearts to return unto the Lord our Strength Jer. 30.21 But perhaps there is no need for we are strong in the Lord and in the might of his power Would God we were if we be the power of Satan is weakned in us for it is impossible we should be strong in both together But either Satan is so strong in us that we are treading under foot the Son of God Heb. 10.29 or the Son of God is so strong in us that he is treading Satan under our feet Rom. 16.20 Either the Devil that strong man of sin armed keepeth his palace or Christ the stronger man comes upon him overcomes him and takes away his armour from him Luk. 11.21 If therefore we be strong in the Lord Satan cannot be strong in us Wherefore I write unto you young men saith St. John that ye are strong and the word of God abideth in you and ye have overcome the evil one 1 Joh. 2.14 Such a strong young man was Joseph when he was in the Kings Court For the Lord was with him or the word of the Lord was his strength saith the Chaldy Paraphrast Whence it came to pass that the power of Satan was weakned in him nay he had no strength to commit sin No though otherwise all the most inveigling opportunites offered themselves of their own accord unto him such as many Amoretto's would purchase with hazard of their dearst blood yet saith he Quomodo possum c. How can I commit this great wickedness and sin against God Gen. 39.9 Vertues are about things difficult saith Lanctantius Tendit in ardua virtus but that is to him in whom sin is strong Here sin is difficult Difficilem culpae supicor esse viam to him who is strong in the Lord. I would to God that all that hear me this day were almost yea altogether such as Joseph was I cannot suspect that they have so great temptations but sure I am they have or may have no less strength since God hath promised that he that is weakest among us shall be as David Zach. 12.8 For this is the day of Christ's power Psal 110. When the people shall be willing Power then there is enough if the people be but willing it is the strength of our concupiscence the forcible perswasions of wicked men and the strong delusions of the Devil which weakens this Power and Strength of our God in us I 'l but briefly name some helps against these our spiritual enemies and so commend you to our strong Helper for a blessing on them Herein we must proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negatively and positively 1. Negatively by disclaiming all power of our own for as the way to be wise saith St. Paul is to become a fool in this world that we may be wise So the way to be strong is to be weak in our selves that we may be strong in God For the strength of God is perfect in weakness And therefore saith our Apostle when I am weak then am I strong 2 Cor. 12. As in that friendly contention between God and Jacob the Patriarchs thigh bone was put out of joynt and then God named him Israel his thigh bone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength the word in the Text because upon the two thigh bones as upon two main pillars all the house of mans body resteth And this once put out of joynt then God calls him Israel a prevailer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX render it because thou hast power with God and man and hast prevailed Even so must we acknowledge our own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the might of our own natural power wherein our main strength lieth To be feeble enervate and as it were put quite out of joynt we must have a spiritual Sciatica of our own a weakness and a weak opinion of that weakness And then to us who have no might Isaiah God who is the strength of Israel 1 Sam. 15.29 he will increase our strength and name us Israel even the Israel of God as he hath named the Church Galat. 6. Which strength we also obtain by positive helps and they are Two 1. The Word of God And 2. Prayer unto God 1. The Word of God for as the natural strength is maintained by bread so also is the spiritual strength maintained by the Word of God that bread which came down from Heaven which strengthens mans heart This is either 1. The word of the patience of Christ Apoc. 3.10 which assists our passive Fortitude or Patience whereby we grow strong in Grace and able to endure the assaults of evil 2 Tim. 2.1 3. as good soldiers of Jesus Christ the Captain of our Salvation Or 2. The word of Faith in Christ which assists our active fortitude not that idle dead nay devilish Faith Jam. 2. which too many glory of in these evil dayes But that Divine Lively working Faith described by St. Peter 2 Pet. 1. unto which Vertue or prowess so the word signifieth or fortitude is added a powerful fighting and overcoming Faith a Faith whereby all the Worthies obtained the victory over all their enemies The time would fail me to tell of Gideon and Barach and Sampson and Jephtah of David and Samuel and the Prophets who through this faith of weakness it self became strong and so strong that they waxed valiant in sight By this strong Faith Israel overcame as all other enemies so Amaleck but while the hand was lifted up The lifting up of pure hands prayer unto God must be added unto an operative and working Faith And these joyned together make the soldier of Jesus Christ exceeding strong in the Lord and in the might of his power so saith St. James who compriseth in few words all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The operative or working prayer of a righteous man avails much or maketh very strong Let us make use of it Lord raise up we beseech thee thy power and come amongst us and with great might succour us and because the weakness of our mortal nature can do no good thing without thee Grant us the help of thy Grace that in keeping thy Commandments we may please thee in will and deed through Jesus Christ our Lord. An Addition to the former Text EPHES. 6.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong in the Lord in the power of his might THe whole Epistle consists of two parts Doctrinal in the three first Chapters Practical in the three latter In the
inherit all things and I will be his God and he shall be my son Think now Beloved that a Commander in chief like David should now say so to his Soldiers See here is a Castle overcome it he that can do it shall inherit it c. if he end his Oration with such a clause as this but ye are never able to overcome it Certainly it will raise notable courage will it not in his followers What think you you that are Soldiers Hence is it that the Lord finds no Faith in the earth in this day of his judgement Hence it is that they enter not in because of unbelief Consol To the young wrestlers Alas they are often foyled have many slips many falls And how can they hope for other who have so potent adversaries to deal withall See Notes on 1 Joh. 5.4 What though thou be weak Gods strength is perfected in weakness 2 Cor. 12.9 Though thou have principalities and powers in great numbers to wrestle with yet hast thou thousand thousands to help thee Dan. 7. thousand thousands stand to minister unto him c. Heb. 1. last they are all ministring Spirits to the Saints True it is that the evil spirit prevails over many more than the man resists tempters And the spiritual Tempter hath advantage by his spiritual Nature over flesh and blood But this is a sure rule 1 Cor. 10. God is faithful and will not suffer you to be tempted above what you are able Surely he is but a weak adversary who can conquer only those who are willing to be conquered Behold I give you power over the serpents c. Satan can do no more than he hath permission to do Observ 4. Behold here a great difference between our Commander here St. Paul and other Commanders in an outward war These tell not their Soldiers of the worst but put them in hope of victory over their enemies with ease Our Apostle deals ingeniously with us and tells us the very worst They shall bring ye before Kings They shall kill you Act. 16.2 This shews the exceeding great power of Godliness Contra We shall find precious substance not a word of any ill Means 1. Indirect Remove what the Devil may lay hold of He may take his own where-ever he finds it when he speaks a lye he speaks of his own Means 2. Direct Jesus Christ appears in defence of his army Hath Satan his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself he marcheth in the head of it he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea he is the Captain the true Josuah that appeared unto Josuah He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.1 The same in the beginning we urn it even the beginning it self He is the true Melchizedeck that comes forth to refresh every son of Abraham after the slaughter of the Kings the Rulers of the darkness of this World Christ invites such wrestlers Matth. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How comes Jesus Christ to be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How else but by faith in me your adversary the Devil whom resist strong in the faith Pet. The Spirit of God speaks cautelously in this respect that the glory of the victory might be of God and not of us See Notes on 1 Joh. 5.4 By Faith in Jesus Christ we become the sons of God Joh. 1.12 13. What then Hath Satan power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Son of God he gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power to overcome ye are of God See Notes ut supra 2. Prayer In all things let your requests be made known unto God Shew Senacheribs letters The wicked that is a sword of thine Let not the foot of pride nor the hand of the ungodly cast me down Hercules lift up Anteus Wrestle with the Lord by Prayer Pray unto the Lord that our eyes may be opened that we may see our helpers that there are more for us than are against us 2 King 6. The Aramites came against Elisha and Gehazi was thus relieved in his fear 1. By the world here we are to understand the men of this world who are addicted unto the things of the world which are the lusts 1 Joh. 2.5 Psal 27.14 The men of the world whose portion is in this life 2. This world is in darkness as there is no communion between light and darkness so none between God and the dark world it knows not the Father nor his Law O righteous Father the world knoweth thee not but I have known thee Joh. 17.27 The world knoweth not Christ and his Gospel Joh. 1.10 Psal 82.5 They walk on in darkness Prov. 13. They wander from the path of righteousness and walk in the way of darkness they know not whither they go Joh. 12.35 Rom. 1.21 They are vain and there foolish heart is darkned Ephes 4.17 18. So that they are in a twofold darkness 1 A darkness of sin 2. A darkness of ignorance touching divine things which are hid from them 3. There is also a darkness of affliction or calamity I form light and create darkness I make peace and create evil Esay 45.7 Reason 1. From the love of the man to the darkness rather than the light Joh. 3. 2. The Devils assimilating industry to make man like himself 2 Cor. 4.4 3. Gods giving the man up to his own hearts desires Judg. 3.7 8. The children of Israel did evil in the sight of the Lord therefore the anger of the Lord waxed hot against Israel and he sold them into the hand of Cushan Rishathaim even the blackness of iniquities the black princes of darkness Thus the children of the kingdom are cast into outer darkness Matth. 8. Observ 1. See the difference between the children of this world and the children of light for so ungodly men and the Saints of God are opposed by our Saviour they differ even as much as light and darkness Homo homini quid praestat 'T is a blind mans question To a blind man light and darkness differ not This is the message even the Evangelium 1 Joh. 1.5 6. That God is light c. The children of this world have their understanding darkned Eph. 4.18 See a like description Eph. 5.3 4 5. and by reason of this darkness of sin comes the darkness of judgement and calamity light vers 8.9 This light directs the man in his way The righteousness of the perfect shall direct his way or make it straight Prov. 11.5 Why so Because in Christ who is the righteousness is the light and that life is the light of men Joh. 1.4 So that it is not the speculative knowledge that guid◠the man but the life This is the condemnation that light is come into the world and men love darkness more than light because their deeds are evil He that doth evil hates the light Joh. 3.19 20 21. Observ 2. See the reason and ground of many of our controversies in Religion men who are in their darkness of sin
and Graces and the end they aim at even the presence of the God of peace with us This peace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing all understanding Phil. 4.7 There will need no other garrison to keep us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep your hearts as in a garrison Phil. 4.7 Prov. 28.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God undoubtedly makes good his promise if we make good our condition Isa 64.5 When the God of peace is with us he treads down Satan under our feet Rom. 16.20 Means Seek for peace in that way of peace in that way that God hath promised to give us peace That the God of peace may be with us He requires that we be peaceable among our selves 1 Joh. 4.11 And therefore we must think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amabilia things that are lovely things that make us acceptable unto others It 's an old Rule ut ameris amabilis esto That thou mayest be loved be lovely This our Apostle here exhorts unto as a means to obtain the peace of God so Coloss 3.15 where we read And be ye thankful the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye gracious acceptable and lovely unto others So the Vulg. Lat. Grati estote such a loveliness such a winning behaviour unto all men it will at length win all unto the Church of Christ This was figured Exod. 26.1 The curtains must be coupled one to other and the Reason is given that it may be one Tabernacle vers 6. and the building of the Church fitly coupled together groweth to an holy Temple in the Lord Ephes 2.21 22. Such is our knitting together in love Ephes 4.3.13 Actus Regentium disponuntur secundum opera subditorum The Acts of the Governours are disposed according to the works of the Subjects The PRAYER Thou art the great King Thy Name is great among the Heathen and by thee Kings reign and Princes administer Justice But we have rebelled against thee and whom thou hast appointed to Reign in us the Lord Jesus Christ we have said in our lives we will not have this man to Rule over us Be gracious to this Kingdom wherein we live together with the neighbour Nations Bless herein the Kings Majesty and as thou hast over-turned all other Vsurping Powers who had no Right so confirm him whose Right it is Be Gracious to the High Court of Parliament his great Council Assembled NOTES AND OBSERVATIONS UPON PHILIPPIANS IV. 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need I can do all things through Christ that strengtheneth me THe Stoicks Precept is well worthy of a Christians practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Propound now unto thy self saith he a certain character and rule which every where thou mayest observe If there be any such rule in Holy Writ of so general extent yea particular application so squared out and fitted unto every time every place every person every estate doubtless this our Apostles of Contentation may claim precedency before all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For whereas our passage through this world lies as it were over a narrow bridge between fire and water adversity and prosperity the waves of the one and flames of the other most men have lusts like his devil in the Gospel Mar. 9.22 that cast them sometimes into the water sometimes into the fire or like those Mariners in prosperity they mount up to the heaven of joy or pride in adversity they go down again to the depth of repining or despair Psal 107.27 Their soul melteth away because of trouble they reel to and fro and stagger like drunken men and are at their wits end St. Paul a good Pilot of the Soul in this spiritual navigation perceiving as then he did when he was a passenger and a prisoner bound for Italy Act. 27. That Per varios casus per tot discrimina rerum Tendimus in Latium That this voyage toward those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are there called those fair havens of Contentation where we would be would be with hurt and much damage not only of the ship i. e. of our bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 10. but even of our lives nay of our souls also He teacheth by his own example how to ballast our minds with moderation in both estates to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both how to abound that is how to use prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how to suffer need i. e. how to bear adversity both in the 12th verse But because these terms are somewhat too general he descends unto particulars seeing therefore we place one part of adversity in the want and one part of prosperity in the abundance of things simply necessary to our being as food which comprehends the rest in the fourth Petition of the Lords Prayer He instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be full and how to be hungry how to bear poverty and forbear the inordinate desire of riches And because the second part of Adversity consists in the want and the second part of Prosperity in the abundance of things convenient to our well being as a good name and reputation amongst men he further instructs us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both how to be abased and how to excell in the same verse But are there then no more extremities of estates than poverty and riches than high and low degree that may disturb the rest of a quiet and settled mind Doubtless there are but can there be more than all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in all things vers 12. and 13. Yet some unhappy circumstance of time or place may take us at unwares and put us beside our guard No here 's provision for every time and for every place too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotles words every where and at all times So that here are all estates even to the least circumstance understood A matter of that consequence so hard to be attain'd unto or if attain'd unto so seldom put in practice that the best letter'd and most laborious Apostle having gotten once the knowledge of it in a holy pride and ostentation displays it in all degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had he but said he had learn'd we might have thought he had forgotten what he learn'd or still to learn and like the foolish women he speaks of elsewhere never come to the knowledge of the truth Wherefore he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know it and as if we had not understood him at the first he repeats the same word I say I know But lest that knowledge might seem buried in idle speculation he shews that he can practice what he knows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able to do all these things An
upon that which is not Prov. 23.5 Not as if indeed they had no being at all but emphatically shewing that mens high opinions and admirations of them had put another being on them than God had given them Thus as St. Paul call'd an Idold nothing though made of silver or gold So Solomon calls silver and gold nothing when they are made an Idol Yet such is the Idolatry of Mammons servants that they account them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their substance whereof their life consists their very being which are indeed but only a better kind of non entia but little better than nothing Non entis nullae passiones effecta nulla if their nature it self be non ens non bonum if it be deficient their qualities and effects must be deficient also And so our poor man hath discovered them to be falling every where far short of what good they promise and paying their owners home with an evil which they threatned not Those effective qualities whereby they most commend themselves unto our appetite and bid fairest for our confidence may be reduced unto these two generals 1. Sufficiency which includes fruition of all good 2. Security which excludes all cares and fears of evil 1. Sufficiency promiseth all satiety in them and all profit by them But our poor man rather hearkens unto Solomon the rich the richest of all Kings who had silver as plentiful as stones 1 King 3.13 and the wisest of men chap. 10.27 12. Therefore he of all men knew by experience how fully they could satisfie desires he that loveth silver saith he shall never be satisfied with it Eccles 5.9 For outward things have in themselves no power to fill but an insatiable emptiness and such a fruitful one too as begets another vacuum in the soul that loves them a spiritual dropsie swallowing a whole Kingdom yea a thirst for a Vineyard a greedy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hunger-starv'd desire of having ever longing and ever getting yet like men sick of those diseases they are never satisfied And the reason 's drawn 1. Partly from the subject because the appetite the mouth of the soul is vitiated and corrupted with evil affections fear of want distrust of providence and the like as the mouth of the stomack in those diseases is affected with evil humours 2. Partly from the object because the thing desired being corporal and earthly as corn and wine and oyl and money are matter fit to fill a barn a tun or a purse not a spiritual appetite Whence Clemens calls such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dirty purse as those that are affected with those diseases and women with child long sometimes for coals and dirt and tiles as Actuarius speaks matter fit for fire or to be trodden under foot not to be eaten Wherefore our poor man soon satisfieth himself and his desires for longing after those things which cannot satisfie and though he have not as Solomon in abundance silver as stones yet he hath learn'd to account it so nor envieth those that have them but pittieth us rather and wonders any man should so eagerly pursue them What profit hath he that hath laboured for the wind Profit is the next promise wealth and honour make comprehended in the general of sufficiency Profit notes a respect unto an end Now although there are particular and crooked ends God knows too many yet all as I conceive aim at these two general ends 1. Contentment in this life 2. And assurance of that to come Satiety is a good step unto contentment in this life whither as ye have heard wealth and honour cannot bring us for they are vain and empty things and cannot profit saith Samuel 1 Sam. 12.21 much less assure us of Gods favour For outward things are neither causes nor signs of Gods grace and favour 1. Not causes for he accepts no mans person and cannot be brib'd 2. Not signs for although they come down indeed from the Fountain of goodness yet so doth his rain although from the father of light yet so doth the Sun which fall and shine alike upon the just and the unjust so that no man knows Gods love or hatred by all that which is before him Eccles 9. Now as argumentum ab utili is most commodious to perswade so argumentum ab inutili is most powerful to disswade wherefore our poor man having tryed their sufficiency and found it emptiness and unprofitableness goes on and examines their security Security is a freedom from cares and fears grounded upon confidence repos'd in something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plenty of money strength of body friends and the like saith Aristotle Rhet. lib. 2. This confidence in wealth breeds in a rich man suppos'd security and but suppos'd The rich mans wealth is his strong City and as an high wall in his own conceit saith Solomon Prov. 8.11 and but his strong City and but his own conceit For our poor man hath found wealth and honours and all such props of temporal prosperity weak and unable to uphold security and not only so but the only matter and fuel of cares and fears For as the main prop of security is certainty in things and fidelity in men So the main object of cares is uncertainty in things and unfaithfulness in men Of both these though one seem not capable of both yet the holy Ghost attributes them both to riches and that in the abstract too And therefore Timothy must put rich men in mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uncertainty of riches in regard of doubtful events And our Saviour tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Piscator notes The cares of this life about deceitfulness and unfaithfulness of riches Uncertain they are like a bird in the bush either they have wings or certainly they make themselves wings saith Solomon and they make them not for nothing for they fly away and that speedily too they fly away like an eagle Unfaithful they are promising their owners much good as ye have heard but paying them home as I told you before with an evil that they threaten not And that evil is of two sorts 1. Distracting care of temporal goods and fear of temporal evils 2. Drowsie security or want of care of the eternal good and want of fear of the eternal evil As Jothams bramble not only not shelter'd as it fairly promised but a fire came out of the bramble to devour and consume those that put their trust under the shadow of it Such a fire of thorns of thorny cares comes out of wealth cura quia cor urit saith Festus to burn and consume the hearts of the owners of it flattering their owners till they have won their confidence and then wounding their souls as Joab peaceably stab'd Abner to the heart inviting them as to a Sanctuary and place of refuge so Jael allured Sisera into the Tent and then piercing their hearts through with
these things were not done in a corner Nor was the Gospel a Light put under a Bushel but on a Candlestick yea a Beacon on a Hill which gave light unto all the world for as the Sun howsoever appearing but in one place in the world sends forth the Beams equally unto every part of the whole Horizon and successively compasseth the whole world And as a great voice howsoever uttered in one place yet propagates it self according to the contention of him that speaks alike unto every place which are the resemblances which the Holy Ghost it self makes use of even so the glorious Gospel the Glory of the God of Israel came from the way of the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his voice was like the voice of many waters Ezek. 43.2 Yea there is neither Speech nor Language but their voices are heard among them their sound is gone out into all lands and their words unto the ends of the world Psal 19.3 Rom. 10.18 And surely whether we consider 1. The Gospel it self or 2. The world to which the Gospel came Or 3. God who so disposed of it Great Reason there is that the Gospel should come into all the world 1. As for the Gospel it self it is the power of God unto Salvation And that Salvation is a common salvation Jude 2. And Christ the Saviour of the world and the desire of all nations 2. And the world it self hath need of such a Saviour being in maligno positus lying in evil and altogether lost in it but only a desire of being better or good This necessity the world draws upon it self by sin but the desire is wrought by God by discovering the horribleness of sin the wrath of God kindled by it the punishment due unto it and so the great need of Christ to save us from it Add hereunto outward Judgements which awake and shake the Consciences of worldly men and especially the Colossians in the Text. To which we may joyn one cause more peculiar unto them as Strabo reports the shaking of their City by frequent Earth quakes all which laid together must needs stir up an earnest desire to hear the Gospel the glad tydings of Salvation such a desire as God alone can satisfie and he undertakes so to do Hag. 2.7 For thus saith the Lord of Hosts I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come See now and admire the fountains in God of so great so universal goodness 1. His admirable LOVE so he loved a sic without a sicut So he loved the world that he gave his only begotten Son that whosoever believes in him should not perish Joh. 1. Perish no he would not that any man should perish 2 Pet. 3.9 No he wills that all men should be saved and come to the knowledge of the Truth 1 Tim. 2.4 2. The LOVE of God the Son who gave his life for the world Joh. 6. and tasted death for every man Hebr. 2.9 enlightens every man that comes into the world Joh. 1. The Lamb of God that takes away the sins of the world 2. Admire his bounty 't is no more included in Judea 't is not from Dan to Beersheba but from the rising of the Sun to the going down thereof 'T is no more true Non talitèr fecit omni Nationi yea now he hath done so unto every Nation and the Heathen have the knowledge of his Law yea and his Gospel too Psal 147. For all the ends of the earth remember themselves and turn unto the Lord Psal 22. so he promised 3. Admire his faithfulness having promised he makes good his Word to all the world yea though all the world were against it This exceeding great LOVE of God unto the world is set off by the foil of envious men and self-lovers who would engross Gods goodness to themselves alone and envy Gods goodness unto the world who shut up the door of his Word his Gospel in Gideons fleece which he showers upon all the earth like the Jews who so envied the Gospel to the Gentiles that they were ready to stone our Saviour when he mentioned the Ninevites the widow of Sarepta and Naaman the Syrian and St. Paul was not worthy to live when once he spake of going to the Gentiles Act. And shall he not make good his Word unto thee who ever thou art who dependest on him 'T is Gods own reasoning He that is faithful in little is faithful also in much And is it not more probable if there can be more or less in God that he that is faithful in much will be faithful also in little 4. Admire his wisdom when Man was fall'n and God in mercy would not utterly reject him he made choice of one People to profess his Law and set them in umbilico terrae the very middle as some judge of the then known in habitable world and of all other places in the world the most convenient for exportation and importation and all manner of convenience into all parts of the world That from Sion as from a centre the Law might go forth and the Word of God from Jerusalem into all the world Isa 2. And being now to convey the Gospel into all the World he made choice of the most peaceable time that ever the Roman Empire had that in those Halcyon dayes Repentance and Remission of Sins might without let be preached among all Nations beginning at Jerusalem Luk. 24.47 And all these Love Bounty Faithfulness and Wisdom were managed and executed by suitable Divine Power and Authority for as those Posts which bare the Letters of Grace unto the Jews from Queen Esther and Mordecai being hasten'd on by the Kings Commandment disposed themselves and speedily finished their course from Shushan into the one hundred twenty seven Provinces Esth 8. Even so these Apostles or Messengers of the Lord according to the mystical intent of that History were dispatched by his Power and Authority Who hath all power in heaven and earth and sent into all the world to preach the Gospel of Grace and peace unto every Creature Mar. 16.15 Behold then the excusableness and justification of God from mans destruction even before the world there is not one part of the world unto which God hath left himself without witness for he affords to all men living a double testimony and witness of himself Both 1. Outward in that he doth good and gives us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.17 2. And inward The testimony of his Law which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts between themselves accusing and excusing one another though they have not the outward Law in Letters communicated unto them And then facienti quod in se est Deus non deest Whosoever walks worthy of these means God is
forth much fruit the balsome or quintessence of the wheat remains after the corn is dead which recalls it to life So doth the Divinity of Christ which revives the humanity St. Paul useth the same similitude that which thou sowest is not quickened except it dye 1 Cor. 15. But Christ in the antitype performed that alone which in his type was most what in Scripture signified by the death and life of two Creatures Two birds were used in the cleansing of the Leaper whereof the one must be killed the other must be let fly Levit. 14. Two Goats must be taken to make expiation for the people whereof the one must be slain the other sent away alive Levit. 16.5 Our Lord is the Truth of both who by himself purgeth the leprosie of our sin Heb. 1.3 And by himself makes expiation for the the people who was put to death in the flesh but quickened in the spirit 1 Pet. 3.18 And though he were crucified through weakness yet he liveth by the power of God 2 Cor. 13.14 O Beloved Should not the love of Christ constrain us that we thus should judge that if one dyed for all then were all dead and that he dyed for all that we who live should not live unto our selves but unto him that dyed for us and rose again 5. Observe the Authority and Soveraignty of Christ To this end Christ both dyed and rose again and revived that he might be Lord both of the dead and of the living Rom. 14.9 The like we read Eph. 1.19 22. O then Beloved let us acknowledge his Soveraignty let us demean our selves as his members as we profess we will at this holy Sacrament should not the members hold conformity with their head He will be sanctified in all that draw near unto him 6. Observe the great strength and power of Christ seen especially in this that he hath abolished death and brought life and immortality to light 2 Tim. 1.10 That through death he hath destroyed him who had the power of death that is the Devil Heb. 2.14 That he the stronger man hath overcome the strong man Luk. 11.21 22. This victory was signified in that he hath spoiled principalites and powers and made a shew of them openly triumphing over them in himself Col. 2.16 Which was figured by the many victories we read of in Josuah Judges and the Books of Samuel Kings and Chronicles and therefore say he was typified by Josuah by Sampson by David as Epaminondas This all this and more we are content to ascribe unto Christ when we say he is Omnipotent But was he so powerful in his death and is he not more powerful if his power can be increased or at least as powerful having conquered death I am with you to the end of the world saith our Saviour if he be with us as yet so powerful where doth he exercise his power Is not that power exercised in us But then how comes it to pass that we are so weak to be overcome of every temptation Ezech. 16.30 How weak is thine heart since thou dost all these things How cometh our enemy so strong that he takes men captive at his will Judg. 3.8 2 Tim. 2.26 That he is so operative and efficacious in the children of disobedience Eph. 2.2 Judg. 6.12 13. O Beloved what benefit is it to us that Christ is so strong if we remain yet so weak What if Christ hath conquered sin and Satan if yet they be conquered if yet they bear rule in us if yet we have not Faith in the operation of God who raised up Christ from the dead Col. 2.12 We acknowledge Christ the true Josuah But hath he yet overcome Hiericho i. e. the power of the world and the Devil in us So Austin and others interpret Jericho Have the Gibeonites submitted themselves unto him Hath he cast down every high thing in us that exalts it self against the knowledge of God 2 Cor. 10.5 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Hath he subdued Jabin i. e. knowledge the false and erroneous knowledge or knowledge falsly so called as the Apostle speaks or the Devil or the wisdom of the Flesh So Origen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth or the pride of knowledge 2 King 9.8 where instead of I will not leave one from Ahab to him that pisseth against the wall the Chaldee Paraphrase hath every knowing knowledge i. e. all pride as of knowledge as the Apostle speaks we know that we have all knowledge 1 Cor. 8.1 We confess that he is the true Sampson But hath he yet conquered the Philistins potu cadentes drunkenness and sensuality So another of the Ancients renders that word Hath he carried away the Gates and Bars of Gaza the strength and power of temptations So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signfieth strength and contumacy Is he so strong to conquer Hell and can he not conquer our lusts O Beloved then we are fit to extol Christ's Power when we know and find by experience in our selves that he hath subdued or is now subduing and conquering the power of sin and Satan in us When he hath troden Satan not only under his own but also under our feet Rom. 16.20 This power the Apostle desireth to know in himself Phil. 3.8 9 10. I count all things loss that I may know Christ and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death if by any means I might attain unto the resurrection from the dead And this he acknowledgeth operative in himself Col. 1.29 Whereunto saith he I also labour striving according to his working which worketh in me mightily Then we are fit to triumph in Christ and extol his victory over Sin Satan Hell and Death When we know experimentally that he hath given the victory over these enemies in us when we can truly say with the Apostle Thanks be to God who gives us the victory through our Lord Jesus Christ 2. This is also a ground of Reprehension of those who out of superstition observe this and other days as if Christ's Resurrection were to be remembred only upon this day For howsoever for the commemoration of our Saviours benefits and the help of our own memories which are very slippery and weak for the retaining of what is good certain days are named after our Saviours actions yet as the benefits are continual perpetual and daily so likewise ought the memory of them to be And therefore every Lords day is a remembrance of the Resurrection of our Lord yea every day And therefore because beneficium postulat officium every benefit requires a duty our life every day ought to be suitable to the memory of our Savious Rerection and every day ought to speak the commemoration of it and belief of our own Resurrection and a life agreeable thereunto Not like many who seem very Religious this day or any other Lords day and that devotion excuseth them all the week after Or as I
us of endeavouring after an higher and more eminent degree of it 1 Thess 4.1 As ye have received of us how ye ought to walk and to please God See Notes in locum Observ 6. The life of a true Christian Man and Woman is an eminent an high life it must hold conformity with him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most high God Is it in vain think we that it 's said 1 King 5.1 that Hiram was ever a lover of David and that God gave Solomon wisdom c. and there was peace between Hiram and Solomon vers 12. What is David but LOVE and what is Solomon but Peace which is the effect of Love where ever there is the true love of God and our Neighbour there is Hiram a Lover of David Hiram is the eminent the high life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a league between Solomon and Hiram Whoever are true lovers of God and peaceable ones they alwayes affect and love the high the eminent life of God Nor is it for other reason that Jehoshaphats heart was lifted up in the wayes of the Lord 2 Chron. 17.6 This is the only high mind that 's good in the sight of the Lord and to this Joshuah exhorted the people in his Speech unto them Josh 23.6 Be ye very couragious to keep and to do all that is written in the Book of the Law of Moses Repreh 1. Who seek the things below under a pretence of high things even things above especially Two 1. a lofty soaring knowledge 2. a boundless and licentious freedom 1. A lofty soaring knowledge men will be like unto God while they are yet in their sins and will know Good and Evil that lying promise of the Serpent founds yet in our ears Ye shall be as Gods knowing Good and Evil. This was figured by the Babylonian Kings Gen. 14.1 Such was Amraphel loquens ruinam c. See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Kings of Babel confused Knowledge ruled over the Kings of Sodom c. which signifie the fleshly sins for every Carnal Man though never so wicked yet he will be Religious and in our present Babel every one hath his choice whom he will adhere unto therefore the Babylonian Kings reigned over the Sodomites and Gomorrheans c. who when they rebelled the Babylonians came and fought with them and carried them away captive Now see the power of Christ's Resurrection and Ascension Abraham with Mamre Aner and Eshcol arming all his trained Servants c. Gen. 14 13-16 Abram is the High Father the Father of the Faithful he rebells against all iniquity which he had formerly served as well as others before the Lord called him Josh 24.2 that 's his consederate Mamre and having received answer from the Divine Light in him that 's Aner and acted by the holy fire of the Spirit that 's Eshcol he arms all that is within him all his dedicated ones and pursues the Babylonian Kings the Rulers of the darkness of this world the spiritual wickedness in heavenly things Ephes 6.12 unto Dan i. e. to Judgement Babylon must be utterly cut off and have neither Name nor Remnant Isa 14.22 But yet his pursute was limited by Love he pursued them to Hoba i. e. LOVE and leads captivity captive and Lot the hidden Divine Truth long obscured by spiritual internal sins recovers it's lost liberty and lustre and the earthly man recovers his just freedom when the King of Sodom the earthly man meets Abram the High Father the heavenly man in the valley of Shaveh i. e. in equity and moderation Repreh 2. They who affect a lofty towring Knowledge they commonly aspire unto a boundless and licentious Freedom under pretence of the glorious liberty of the Sons of God Rom. 8.21 Ye read of two Cities called by one name Bethoron but they are distinguished by their scituation the upper Bethoron and the nether Bethoron Josh 16.3 5. Bethoron is domus libertatis the house of liberty or freedom Shurah the daughter of Ephraim is said to have built them both 1. Chron. 7.24 See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Bethoron Gal. 5.13 Ye have been called to liberty use not your liberty as an occas on to the flesh They first build Bethoron the nether and pretend Christian Liberty and Liberty of Conscience to cover their wickedness withall even a licentiousness to do even what they list Repreh 3. Those who sleight and despise the Resurrection and the Life under the names of Morality c. See Notes on Coloss 2.12 Repreh 4. How much are they to blame who not only believe not this Resurrection and Life but propagate and teach their unbelief of it who say that it 's impossible that we should arise from the death of sin unto the life of Righteousness who will ever endeavour to arise from the dead who think it impossible so to do All men justly alledge the cause of Gods fiery indignation to be our continuance in sin and it is most true that Gods wrath burns like fire by reason of the evil of our doings but if we be taught that we cannot turn from our sins but that our iniquity must burn like a fire then Gods wrath must still burn also like a fire and what remedy For when men have exhorted us to turn from all our sins unto our God To cleanse our selves from all pollution of flesh and spirit c. And shall at length say I would not be mistaken lest they should seem to perswade men to be perfect these things cannot be done in this life who will go about that which he thinks cannot be done in this life Impossibility must be in regard of power denied to those of whom God expects the effect of that power now surely the Lord gives a power to his believers superiour to all power of Satan which is meerly a borrowed power superiour to all the lusts that are in the world 1 Joh. 5.4 Therefore all things are possible to him that believeth because his Faith is joyned to him who is omnipotent Ephes 1.19 Phil. 4.13 Isa 13. The people turn not to him that smiteth them c. what is the Reason vers 15. the blame is laid upon â—he Prophet And Lamen 4.13 For the sin of her Prophets and the iniquity of her Priests who have shed the blood of the Just in the midst of her Repreh 4. Those who ascend not with the Colossians as they ascended with Christ nor seek the things above but grovel on the earth as the Canaanites their belly cleaveth to the ground such as these are true Sons of Belial who ascend not such are intemperate persons drunkards 1 Sam. 1.16 a daughter of Belial lascivious Chap. 2.12 inhumane and covetous 1 Sim. 25.17 evil counsellers Deut. 13.13 despisers of Governours and Magistrates 1 Sam. 10.27 false witnesses 2 King 21.10 These are men of Belial and therefore are no Christians for what concord is there between Christ and Belial
2 King 4.38 41. Sathan changeth himself into an Angel of light But David shall besiege Ariel Vulg. Lat. Esay 29.1 2 3. yea the Lord threatens to encamp against it Sathan must fall from heaven as lightning Simon Magus who calls himself the power of God shall be silenced by the power of God and the false Spirit shall whisper out of the dust And that wicked one shall be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of his coming 2 Thess 2.8 Observ 5. 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 c. Observ 6. If the Lord deliver from every evil work then may the people of the Lord and his Believers be saved and delivered from every sin This is a strong consequence A potentia ad actum non valet consequentia As because Christ is able to save to the utmost therefore he will so do This though it be most true as appears by many Scriptures yet the consequence is not true But when the Apostle saith that the Lord will deliver from every evil work it undoubtedly follows that believers may be saved and delivered from all and every evil work and sin Ab actu ad potentiam valet consequentia from the act which is promised to the power this follows undeniably Exhort 1. To encourage our selves and one another to hope for the full deliverance and redemption from evil work How did David 1 Sam. 17.37 And Paul here and 2 Cor. 1.10 Phil. 1. Rom. 5. Jehosaphats heart was lifted up in the ways of the Lord 2 Chron. 17.6 The Jews Rabbins were wont to put to the ends of several Books of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses encourageth Israel Deut. 11.8 Be strong go in and possess the land and 12.23 Be sure Marg. be strong that thou eat no blood for the blood is the life Josuah encourageth the people Josh 23.6 By ye very couragious to keep and to do that ye turn not aside therefrom Means There is no way but suffering with him 2 Cor. 1.5 11. Exhort To glorifie God for his deliverance NOTES AND OBSERVATIONS UPON TITUS II. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translators turn thus For the grace of God that brings salvation hath appeared to all men THis contains the summ of Christian Doctrine The Apostle St. Paul had a hard task and Titus after him to reduce Creet to the obedience of Jesus Christ For beside that he had an hundred Cities to reform so Creet is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having an hundred Cities and to constitute Elders in every one of them He had the most untoward people to deal withall that we read of such as were Idolaters such as turned the truth of God into a lye Such as were as savage and cruel one to other as the very wilde beasts such as were lazie and sluggish in regard of all vertuous actions such as were lascivious luxurious gluttonous and riotous all which one of their own Prophets affirms In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Cretians are Idolaters ungodly such as turn the truth of God into a lye 2. They are savage and cruel one to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are evil beasts And 3. Slow to all goodness and prone to all dissoluteness and loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because thus they sate in darkness and the shadow of death Titus must set up Elders and Bishops among them such as might shine unto them as lights in the dark world This is the summ of the first Chapter But above all the rest Titus himself must shine forth in doctrine and good examples of life to all sorts of people to old men and old women to young women and young men to servants For the Grace of God is sufficient to save all whether old or young men or women bond or free This and every good and perfect gift descends from above from the Father of lights and hath appeared and teacheth all men Negatively to deny ungodliness and worldly lusts And Positively to live soberly righteously and godly in this present world A Lesson fit for such Schollars to learn that the loose and lazie slow-bellies cease from their idleness and looseness and live soberly that the unjust and savage evil beasts leave off their violence and unjustice and live righteously that ungodly Idolaters who turned the truth of God into a lye give over their ungodliness and lying vainly and live godly And all this in this present World In the Text the Apostle alludes to the appearing of two stars the one less the other greater The less whereof we have rising or shining unto us viz. the grace of God appearing with the influence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth us to deny ungodliness c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly c. Then follows the appearing of the Star of greater magnitude Looking for the blessed hope and appearing of our Lord and Saviour Jesus Christ In the words we have these Divine truths 1. The Grace of God brings Salvation to all men 2. That Grace of God that brings Salvation to all men hath appeared 3. That Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts 4. That Grace of God teacheth us to live soberly righteously and godly in this present world 5. That Grace of God teacheth us to look for the blessed hope and Glorious appearing of the Great God and our Saviour Jesus Christ Come we then to enquire 1. What the Grace of God is 2. What the Saving Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia Grace is a most large word which comprehends even nature and natural gifts but the Grace of God as it s here to be considered is either understood in God himself and his eternal Decree the good will of God towards man or the same executed and made manifest by the Son of God or the same wrought in us by the Spirit of God as an help unto us to do the will of God Hebr. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Much of this we have together in 2 Tim. 1.9.10 God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and Grace which was given to us in Christ Jesus before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel But before I come to the particular handling of these it will be necessary that I prove that the words ought to be so read and turned as it
and bear rule first in us therefore ye read 1 Chron. 1. there were Kings in Edom first before there were any in Israel Beside all this the lusts are worldly lusts and such as rule the most men in the world insomuch as that he who is not ruled by them provokes the whole world against him notwithstanding all this such is the power of Gods Grace that it enables him who will be taught by it to deny ungodliness and worldly lusts one instance whereof we have in Joseph though a young man and having all opportunities yea provocations also from his Mistris said not as many do now how can I but do this but rather with great reluctancy how can I do this wickedness and sin against God ego nescia rerum Difficilem culpae suspicor esse viam Observ 6. The reason of these evil times which are really and justly come upon the evil world because men deny not themselves nor endeavour to follow our Lord Jesus Christ Luk. 9.23 no man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-taught to the Kingdom of God whence we may note the method and order of Gods Grace in teaching every man it teaches us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly temperately c. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteously the Grace of God first teacher us to be good men secondly it teaches us to be Righteous men good Citizens and good Common-wealth's men Thirdly it teaches us to be good Citizens in the Common-wealth of Heaven a man cannot be either of the latter without the former he cannot be a good Citizen that is not a good man his private interest will disable him he cannot be a Citizen of the Common-wealth of Heaven unless he be a good man and a good neighbour for not only the unjust shall have no inheritance in the Kingdom of God but drunkards and intemperate also are excluded thence 1 Cor. 6 9 10. Hence they are to be reproved who neglect the Lessons of Gods Grace both negative and positive and say that Christ has learned these for them and impute Christ's Righteousness unto themselves so that they need not live soberly but may be drunk now and then because Christ was sober for them not chastly but now and then c. not justly but they may cheat c. they believe c. nor godly they may be prophane and ungodly Christ was sober chast godly for them Hence also may be reproved the impotency and weakness of many who suffer themselves to be hurried away with their worldly lusts and pleasures when yet the Grace of God is to be found in denying of themselves whither will the unbridled horse run But methinks I hear many a poor Soul complain I cannot profit by the means of Grace teaching and I also have persecuted those who in life and practice have learned the Doctrine of the Grace of God To these I say mark what a confession Paul makes who was a persecutor Act. 22.1 2 3 4. Paul after was converted surely Paul was a knotty piece of wood to make a Mercury of yet Ex quovis â—igno non fit Merourius the men of Lystra called Paul Mercurius Act. 14. Paul was then humbled cast down and directed to Ananias which signifies the Grace of God the same the Grace of God teaches us and gives us Paul's Example to learn by thou must first be cast down and humbled as Paul was that 's the work of the Law then pray to the Lord and go to Ananias i. e. the Grace of the Lord then the soales of false notions and misunderstanding will fall off As knotty a piece and self-wise as Paul was who was taken notice of for a persecutor yet was he made a healing Mercury and one who published the Grace of God Hence may be reproved the ingratitude of the present evil world toward the God of all Grace The Grace of God that brings salvation to all men appears and teaches all men to deny ungodliness c. But who learns this Lesson who receives not this Grace of God in vain We can easily take notice of Aristotle who after he had heard Plato and had been taught by him twenty years then ingratefully he turned from him whereupon Plato called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Colt that wantonly kicks the Dam I and many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Colts there are in these our dayes are not most men such in regard of their God Does not the Lord complain that Jeshurun is waxed fat and kicks Deut. 32. The Lord had led Israel about and instructed him vers 10. His Grace had taught Israel in the way that he should chuse and guided him with his eye but Jeshurun becomes like the Horse and Mule without understanding Psal 32. Jeshurun waxes fat and kicks And does not the true David complain that his own familiar friend in whom he trusted who did eat of his bread had lift up his heel against him Psal 41. The Lord Jesus is hereby understood to speak of unthankful Judas and may he not understand us also even all who profess his Name for Judas signifies a Professor to whom his Grace hath appeared and taught us to deny ungodliness and worldly lusts to feed of wisdoms bread of Divine Doctrine and drink the wine of Consolation of his Spirit Prov. 9.5 6. wherefore if they were unexcusable who knew God only by the Creatures because they glorified not God nor were thankful Rom. 1.20 21. how much more shall we be unexcusable whom he teaches not only by the Creation but also by his written Word and by his Spirit of Grace if we prove non-proficients if we prove unthankful Reprove we here also ungodly loose and lascivious men who frustrate the Grace and Will of God continuing still in their fall improficients the Grace of God being reveiled to teach us to deny worldly lusts they sin against the Light But some will say these desires are natural and the Natural appetites or desires are not fobidden but only set in order to a better even the Divine Nature but these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name from Beauty and a man loves nothing better thus Nineveh a figure of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath the name from beauty and comliness the world being a well-favoured harlot yet although beauty and comliness be amiable and lovely what wise man will love them in a harlot But let us be exhorted to try the means offered us of God to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children docible and taught of God that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saving Grace may prevail with us for to live soberly righteously and godly though these I say are very short rules yet they contain much in them and since the Holy Ghost hath delivered them succinctly and briefly we ought to speak briefly of them and seriously to consider what kind of life the Grace of God teacheth us towards our selves towards another and towards our God even a sober a
restoring man in special to his well being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made the purging of our sins by himself Thus as Christ is α and ω so his commendation begins with his Riches and Dominion he is heir of all things and ends with exaltation unto honour and is set at the right hand of the Majesty on high Begin we then with our Saviours Riches God hath appointed him heir of all things wherein we have two points considerable 1. Christ is heir of all things 2. God the Father hath appointed him heir of all things Three things considerable here 1. What an heir is 2. How Christ is an heir 3. How heir of all things 1. What an heir is Haeres est qui defuncto succedit in jus universum An heir is he who succeeds one deceased in all his right This is the description of the Civil Lawyers But it is not to our purpose because God is eternal and immortal and therefore the Son of God cannot be said succedere defuncto That of our common Lawyers fits our turn better Haeredem nonnulli dictum volunt quod haeres sit i. e. Dominus terrarum for he whom we call an heir is Dominus Lord owner and possessor of that whereof he is said to be heir Thus also Justin lib. 2. Instit tit 19. Pro haerede se gerere est pro Domino se gerere veteres enim haeredes pro Dominis appellabant Abstuli hunc cujus haeres nunquam erit post hunc diem Plato Thus also the Scripture speaks Jer. 8.10 Your fields to Lords or Owners Mich. 1.15 I will bring an Heir i. e. a Lord unto thee O thou inhabitant of Maresha Paranomasia Zach. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is properly an heir But 2. How is Christ an Heir the Heir had three Prerogatives 1. A double portion of goods Deut. 21.17 Gen. 49.3 2. The Priesthood Numb 8 14-17 Psal 78.51 Mal. 2.5 6 7. Mal. 3.3 3. Dominion Government and Saveraignty Gen. 27.29 2. Chron. 21.1 And in all these respects Christ may be said to be an Heir who is said to be the first-born of every Creature and the first-born of the dead that in all things he might have the preheminence Coloss 1 15-18 For whereas an heir had a double portion of his fathers goods Christ had his Fathers goods without measure Joh. 3.34 i. e. his fathers Spirit Confer Matth. 7.11 cum Luk. 11.13 Therefore Elisha desiring in a figure to be Elijah's Heir 2 King 2.9 desired a double portion of his spirit And whereas the first-born was a Priest this our Apostle is more copious in proving Chap. 7. in that Christ is a Priest according to the Order of Melchizedech Hebr. 13.15 Lastly whereas the Heir is said to have Dominion and Soveraignty this is peculiar unto Christ so God the Father speaks of David in the figure Psal 89.27 I will make him my first-born higher than all the Kings of the earth Apoc. 1.5 As he who hath all power in heaven and in earth Matth. 28. 1 Tim. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King Eternal but better King of the worlds The grounds and reasons of this Lordship over all things are 1. Partly contained in this point and 2. Partly in those which follow for as the Son according to the Civil Law had right both to what he himself got especially by the hazard and loss of his own blood which the Lawyers call peculium castrense and to what his Ancestor or Father gives him So Christ the Son of God hath right unto the world which he Made and Renewed and Redeemed by his blood and which his Father hath given him by appointing him heir of all things 3. How is Christ Heir and Lord of all things since Abraham had the Promise to be heir of the world Rom. 4.13 The Promise made to Abraham was That in his Seed all Nations should be blessed Gen. 22.18 This Promise was made to Abraham the Father of the Faithful in the right of Christ who is his Son who shall inherit all Nations Psal 82.8 Psal 2.8 Abraham also may be said to be the Heir of the world in that he hath all the world for his Sons who either have or ever shall believe A large a bountiful reward of the obedience of Faith Abraham believed God who called him out of his Country and left that little Inheritance he had in Vr of the Chaldees and for that God gave him the inheritance of all the Land of Canaan yea of all the world so liberal so bountiful is God if we leave our Vr of the Chaldees 1. Observe how great a Lord and Governour our Lord and Saviour is the high God possessor of heaven and earth Gen. 14 19-23 He is Lord of all Act. 10.36 This is a greater Lord than a Ruler or Governour Joseph was Ruler over all Aegypt Gen. 41.41 42. Psal 105.21 22. But to be an Heir of All is more than to rule over All That power a Servant may have under his Lord as Joseph had under Potiphar then under Pharaoh Thus Moses was faithful in all Gods house and a King in it yet faithful as a servant but Christ as a Son as our Apostle argues Hebr. Thus Isaac was a lively type of our Saviour Gen. 24.35 36. There is no such rich matter in the whole world to be had as Christ is and therefore his Ministers should do as Abraham's Servants did declare what a match this Spiritual Isaac is Consol what an happiness it is to be a younger Brother unto Christ for we shall not only receive large gifts with Abraham's younger Sons Gen. 25.5 6. but such is Christ's goodness that he admits us to be co-heirs with himself Rom. 8.17 Gal. 4.4.7 no more a servant but a son on heir c. Tit. 3.6 7. heirs according to the hope of eternal life Jam. 2.5 heirs of the kingdom Apoc. 3.21 Apoc. 21.7 He that overcomes shall inherit all things That which few Brothers will yield unto upon earth Luk. 12.13 Christ bountifully and freely imparts to his Brethren he makes us not only Priests but Kings also with him Apoc. 1.6 What a priviledge then hath the Church that She may make her Sons Princes in all Lands Psal 45.16 So that as Christ's People are his inheritance so Christ is the inheritance of his people Gods people are his inheritance and God is the inheritance of his people Jer. 10.16 Jer. 51.19 Psal 16.5 so that the Scripture speaks both wayes The Reason of this is that through and intimate Union between Christ and his Church so that as we say of natural things conspiring into mutual union one with other that the water is in the wine and the wine is in the water the fire in the iron and the iron in the fire so Christ in believers and believers in Christ Christ his peoples inheritance and Christs people his inheritance Deut. 32.9 Some friends have been so intimate as to use their names interchangeably 2.
that say who will shew us any good As for us when the many say who will shew us any good Let us say Lord lift thou up the light of thy countenance and face upon us that is the Christ which is the face of God Signatum sit super nos lumen vultus tui Seal thou us with thy Spirit set thy character thy mark upon us Psal 4.7 But many mistake their Pattern for whereas Christ is set forth as the Character and express Image of God to be pourtrayed out in themselves they neglect that and make an Image of God unto themselves such as they think best like but worse than that foolish Painter who being to draw the Picture of a Goddess painted his own Mistress which is the vice of most wicked men who in this sence are Idolaters they that make them are like unto them Psal 115.8 For whereas in the beginning God made man like himself and after his own image In these last days the wicked man makes God like unto himself God will reprove such a man He thinks wickedly that God is such a one as himself Psal 50. But saith the Lord I will reprove thee and set before thee the things that thou hast done Wherefore as the Psalmist here goes on O consider this now ye that forget God He hath set his Son his Image before ye to pourtray and draw out and consider this lest I pluck you away and there be none to deliver Exhort To characterize and express God and Christ in our selves as he expresseth the Father Wherein in his Omnipotency No in humility and obedience Phil. 2. in suffering 1 Pet. 4. in love Ephes 5. This is no more than the Apostle exhorts us unto Eph. 5.1 Motive We are predestinate hereunto that we should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. Otherwise God the Father will not own us Our Lord commands that we give to Caesar the things that are Caesars Caesar will own no coyn but that which hath his own image stampt upon it Neither will the Lord own us unless we bring his Character and Image stamped upon our souls i. e. Christ for us Gal. 4.19 All mens souls are books which one day shall be opened and every one judged according to that which is written in the books Rev. 2.12 O let us get our souls written with the Letter and Character of God which is Christ 2 Cor. 3.1 2.3 Would we know the Father 't is eternal life to know him Then read him and know him in his Son Would we know what manner of one the Son is then read him in the Father These two are counterparts Character and Point Seal and Impression See the Father see the Son Sign Shew them then thy patience Is this God the Fathers Seal 2 Tim. 2.19 Is this the Character of Christ Art thou an envious Christian he was Love Proud he was humble Angry he meek Thou counterfeits his seal This is but half the seal This is not the image of Christ this is a Vizard Haeccine est tunica filii tui said a King of England to a Pope when he sent the Armour a Bishop wore against him Dost thou endure chastisement Blessed is the man whom thou chastenest O Lord and correctest in thy law Psal 94. The Law is our School-master Gal. 3. Our heavenly Father deals not with us as many fond Parents deal with their Children who because they bear their character in certain lineaments of their countenance therefore the old one dotes upon the young one and kills it with kindness This was Davids fault too much indulgent to his son Adoniah 1 King 1.6 His Father had not displeased him at any time in saying why hast thou done so And this was his ruine But our heavenly Father chastens every son he receiveth Dost thou not endure chastisement then art thou a bastard not a son Heb. 12.8 More NOTES upon HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bearing all things by the word of his power IN these words are two Points 1. The word of Christ is a word of power 2. With the word of his power he beareth all things In the handling of this we shall first explain what is here meant by power and what by the word of his power 2. I shall prove the Point 3. Shew the Reason of it 4. Make use of it unto our selves 1. By power we may here indifferently understand authority and strength The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie both So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Prince who hath authority and strength The Hebrew also which we find in Munsters Copy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both The Syriack rather signifieth strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the word howsoever it be of very large extent and may so here be understood yet more properly it imports the word of command Thus dicere jubere to say and to command are often promiscuously used Psal 33.9 He spake and it was done he commanded and it stood fast The Lord spake unto the fish i. e. commanded it Jonah 2.11 As for proof of this Point Christs Word hath Authority Authority is of Right So Matth. 7.29 he taught with authority Now if one have authority and no strength to manage it his word is but brutum fulmen and to no effect And therefore we find Christ's word of authority sometime armed with strength So Mar. 1.27 Luk. 4.32 36. his word was with power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus that faithful Centurion acknowledged Luk. 7.8 I am a man set under authority c. He was well acquainted with the words of command If I a man under authority have yet so much power that if I say to one go and he goeth c. If my word hath so much power how much more power shall thy word have who art above all authority 1 Pet. 3.22 The Reason of this will appear from the Fountain of all authority and strength which is God himself for if it be true that where the word of a King is there is power and authority Eccles 8.4 Then what power and authority is there in the word of the great potentate The King of kings and Lord of lords Apoc. Among his Titles of honour Esay 9.6 we read him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn the mighty God we may as well render the one Giant or Mighty one in authority and the other the strong God If we enquire into the Original of Christ's power and authority we find it Matth. 28. His power and strength is seen in that he is Jehovah Sabbath Lord of hosts See Notes on Esay 3.10 But here it may be doubted touching the power of Christ's word for whereas we say a mans word dyes with him and it vanisheth with him when he dyes Surely no for he that heareth you heareth me And I am with you to the end of the world Here then the doubt remains touching the continuance of his powerful word
of the King Christ that in the word of a King there is Power whom the winds and the sea obey Mat. 8.27 who saith to the sea hitherto shalt thou come and no further and here shall thy proud waves be stayed Job 38.11 Cyrus passing over Ganges when either some of his horses or some of his followers were drown'd he made War with the River and divided it into three hundred and sixty channels Xerxes chastised Hellespont with three hundred verbera stripes compedes injecit and cast fetters into it Thou art carried quò iste velit with thy loose and violent passions like wild horses Christs powerful word will guide thee but thou must not be like the Horse and Mule which have no understanding Psal 32. If Christ's Word be a powerful Word what power hath it with thee If thy Father or some rich friend should say to thee I will not forsake thee c. such a word thou wouldest not doubt of Now God saith I will not leave thee nor forsake thee c. Thou distrusts him in these dangerous times yet what can they give thee Whereas man lives not by bread only but by every word that comes out of the mouth of God Godliness hath the promise both of this life and of that which is to come If the Word of Christ be powerful to every man and not with thee what 's his powerful word to thee we are taught to magnifie Christ and his Power The word of Christ is so powerful that he casts out the spirits with it and healed all that were sick with it Is his Word so powerful with thee I must not look for Miracles No! yes greater than he himself wrought well then try thy self by these marks 1. Thou hast a spirit of pride if Christ's word be powerful with thee that will prevail with thee to be humble Mich. 6.8 He was humble Matth. 11. If not thou hast not received Christs powerful word where Christs word prevails the lofty looks of men are humbled Isai 2.11 12-17 His word brings down the high looks of the proud So mightily grew the Word of God and prevailed Acts 19.9 The woman Luk. 13.11 had a spirit of infirmity and was bowed down eighteen years Thou hast been a Leper bowed down toward the earth and earthly things Christs powerful word raised her if it be in thee it will raise thee Thou when thou committest any iniquity art a weakling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleight so weak to give way whence wickedness proceeds Ezek. 16.28 29 30. Gen. 49.4 But she had Faith to be healed and so mayest thou Means Mix it with Faith Hebr. 4.2 The word being heard profited not being not mixed with faith They believed not the word of the spies to be a word of power it was not one with them Numb 13. Object I do believe it Resp As a word of truth but not as a word of power for in the word are two things Truth or Faith Power and Virtue 2 Pet. 1. A believer and lose the soul A man may have a kind of saith implicite and weak which if it be Grace will put the believer upon duty commonly the faith wavers and then it profits not Example in Jacob Gen. 4.5.26 They told him Joseph was alive and that he ruled over all the Land of Aegypt it was too bigg to enter into his heart but seeing the waggons his heart revived vers 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength and vertue came to his faith Two of the Spies told the rest they would fight for the good Land which the Lord had given them but they doubted Num. 14. Mat. 14.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see an Example of overcoming in Abraham's faith Rom. 4.18 Consider who is it that speaketh not you but the Holy Ghost he that heareth me Should the Preacher preach men dead as St. Peter did Ananias and Saphira there would be more trembling at their word so the people trembled at the approach of Samuel 1 Sam. 16.4 and the Corinthians received Titus with fear and trembling 2 Cor. 7.15 Consolation to the soul that receives this powerful word that 's willing and desirous to be reformed by it Fervet avaritia c. sunt verba voces c. hast thou high swelling thoughts the Word is an hammer to level them what ever malady the Word is a Catholicon an universal remedy 't is able to save the soul The Word is useful to the Minister and the People 1. To the Minister that since the Word of Christ is a word of power 1. That it be powerfull in him 2. That it proceed powerfully from him 1. That it be powerful in him by the operation of it upon himself the Word of the Law is compared to fire Deut. 33.2 the most powerfull and the most active Element such indeed it is received according to the operative power of it when the Spirit of the Lord kindles it and it becomes the law of the spirit of life it burns up corruption in the heart His Word was in me as fire Jer. did not our hearts burn within us Luk. 24.32 The heat of the heart is a sign of vehement motion Mine heart was hot within me while I was musing the fire kindled and at last I spake with my tongue Psal 39.3 Jer. 20.9 2. That it proceed powerfully from them like to fire it cannot be hid They so spake that a great multitude of the Jews and also of the Greeks believed they spake like the Lord as having Authority so they observed the boldness of Peter and John Act. 4.13 and took knowledge that they had been with Jesus So there were who were called Boanerges and one Simon the Canaanite Zelotes Mat. 10.4 Act. 1.13 Preach it as his command At thy word I will let down the net Thus St. Paul for himself and his fellow Apostles in all things approving our selves as the Ministers of Christ wherein especially in the word of truth by the power of God 2 Cor. 6.7 Reproves 1. Those who speak honourably and plausibly of the Word yet conform not to it 2. Those who are not obedient to the Word themselves yet preach a Word of Power to others touch them not with one of their fingers 3. That steal the Word one from another Jer. 21.28 32. The old true Prophets spake with Power and Authority Verbum Domini Mat. 7.29 The Scribes destitute of the Spirit of God and of Power only related their own Doctrines they had learned of their Rabbies Rabbi Simea Hillel c. Christ spake with that Majesty that the Prophets of old spake Haec Zeno haec Aristoteles c. quid meum tuum Senec. But St. Paul spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in demonstration of the Spirit and Power 1 Cor. 2.4 This was madness to the Jews who had heard no such authoritative words a long time before not from the time of Esdras when the Prophets ceased say the Jews There are who speak rodamontado high words to
all things with the word of his power Whence observe what a God we Christians worship one who uses his Almighty Power for the upholding conservation and preservation of his creatures The wise man describes this nature of God Wisd 11.21 23. Thou wilt shew thy great strength at all times when thou wilt who may withstand the power of thine arm For the whole world before thee is a little grain of the balance yea as a drop of the morning Dew that falls down upon the earth for thou hast mercy upon all for thou canst do all things Here from the ability and strength and power of our God the wise man demonstrates the mercy of God Thou hast mercy upon all but thou art omnipotent and canst do all things as our Apostle here hath a powerful word he is strong he is omnipotent and by that power he bears all things So we pray unto him God whose Almighty power is seen in shewing mercy and pity The Psalmist uses promiscuously the power and the mercy of God Psalm 59.16 17. I will sing of thy power yea I will sing aloud of thy mercy Vnto thee O my strength will I sing for God is my defence the God of my mercy His power and strength is seen in his works of mercy supporting upholding and preserving his creatures Observ 2. Here the patience and long-suffering of Christ omnipotent yet omni-patient He is able to do all things yet bears and suffers all things A notable example of this ye have Matth. 12.14 which place is wont otherwise to be understood than indeed it ought Qui respicit ad pauca de facili pronuntiat they look only at those words A bruised reed he will not break c. Whence they understand that God is Gracious and merciful unto a contrite and a broken spirit which howsoever it be true and many other Scriptures prove yet it is not a true exposition of that place For there by the bruised reed and smoaking flax are not to be understood the contrite or broken spirits of humble men but the weakness and impotency of Christs adversaries with whom yet he dealt so mercifully that though they were as weak as a bruised reed yet he would break them no more though they were like the wick or snuff of a Lamp half out yet he would no further quench them and therefore Esay 43.17 where the Prophet describes the final destruction of Christs incorrigible enemies The chariot and the horse saith he shall lie down together they shall not rise they are extinct they are quenched as tow See then the patience of our most powerful Saviour when the Pharisees held a Counsel against him how they might destroy him he withdrew himself from thence even that he might spare his persecutors as it is reported of Aristotle that when the Athenians sought to kill him he left Athens lest he might give the Athenians occasion of committing another wickedness after they had put Socrates to death And therefore he contends not nor lifts up his voice in the streets he breaks not his adversaries though broken to his hand weak like a broken reed he quenches not his fiery anger though half extinct already and like a smoaky snuff So great is the patience and long-suffering of him who hath power to do all things Observ 3. What great difference there is between the Soveraign power in the hand of Christ and in the hand of wicked men By how much God is the greater and hath greater strength by so much he is the more merciful in supporting and bearing his creatures So Abraham reasons Gen. 18. Shall not the Judge of all the world do right There Abraham argues according to Gods nature the more power he has the more he uses it for the preservation of his creatures but among men 't is quite contrary and we might as undeniably question had a man such universal power and jurisdiction shall not the Judge of all the world do wrong truly Beloved the examples of most men who have had power in their hands evidences this truth The Prophet Micah 2.1 speaks of such Wo unto them that devise iniquity and work evil upon their beds when the morning is light they practise it why because it is in the power of their hands They do it therefore they will therefore the Philosopher advises us to take heed of those who have power in their hands and his reason is men saith he are unjust when they are able to be so Thus many complain of the injustice oppression and tyranny of those who have power in their hand till they get power and then they commonly use it to the oppression of others a man may observe this perverseness even in the most petty power and authority among men for how commonly do men use it but to the suppressing of their enemies and raising and favouring of their Friends But I shall speak to this more properly in the handling of these words as they are translated He governs and rules all things by his powerful word This is a ground of reproof of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of blood whose power is seen in acting cruelty How contrary are those unto him whom they yet call their Lord and Saviour He is Maximus and Potentissimus and yet Optimus these men they are minimi and impotentes and yet pessimi Prov. 4.16 They sleep not unless they have done mischief and their sleep is taken away unless they cause some to fall He that keepeth Israel neither slumbers nor sleeps the Lord himself is our keeper he upholds all such as fall and lifteth up all those that be down Psalm 121.4.5 This is a ground of singular consolation unto broken Spirits who labour under the burden of infirmities weaknesses sins Abraham the Father of the faithful in his weaknesses rested on this prop or foundation Gen. 15.2 where he calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. My stays my Pillars who as a Basis or Foundation sustained Abraham in all his infirmities and David Psalm 97.5 calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prop or foundation of the whole earth such as supports the weakness of his creatures the frailties of the weak soul Numb 14.17 when the Lord was now so far provoked by his people that he threatned to smite them with the Pestilence and disinherit them Moses interposed and made suit for them and alledged that this would be much to Gods dishonour that he should kill his people for what would the Nations say Verse 16. Because the Lord was not able to bring this people into the land which he swore unto them therefore he hath slain them in the wilderness And now I beseech thee le the power of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be magnified how was that according as thou hast spoken The Lord is long suffering c. Mark Beloved The power of the Lord is magnified by long-suffering and patience The Minister may have notable use of this in all his
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
of the present calamities now lying upon us that we may know whence they come for if Christ rule all things then is there no place for chance or fortune for howsoever all things proceed not from a like fatal necessity yet all things come under a certain rule and even those which are most contingent and free yet are they ordered and governed by him who rules all things Affliction comes not out of the dust Job 5.60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord sends the Pestilence Levit. 26.25 he calls for the Famine Psal 105. he calls for the Sword upon all the inhabitants of the earth Jer. 25.29 O thou sword of the Lord saith Jeremiah 47.6 7. how long will it be e're thou be quiet put up thy self into the scabbard rest and be still he answers for it how can it be quiet seeing the Lord hath given it a charge against Askelon whereunto he hath appointed it The Lord commands not only the sword but the sword-men The wicked is a sword of thine Psal 17.13 The Lord encamps against Ariel round about Isai 29.3 And he sends forth armies against Jerusalem Isai 29.7 Ashur is the Rod of Gods wrath Isai 9.10 By fire and by his sword will the Lord plead with all flesh Isai 66. So that beloved it 's utterly a great fault among us that we are imbittered one against another and rail one upon another under the name of Malignants not but that many are so but while we vent our spleen against other we neither consider the cause deserving those miseries our own lusts the true malignant party within us Jam. 4.1 whence come wars nor look unto him who rules and orders these and all other things by the word of his power but like the dogs bite at the stone and neglect him that throws it This doubtless is the cause why our Calamities are yet prolonged and continued Isai 9.8 The Lord Adonai who bears and bears and rules he sent a Word such a word of Power unto Jacob his Church and People O how much better were it to humble our selves 1 Pet. 5.6 Mich. 6.9 Hos 6.1 If he be a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is his fear Mal. 1.6 The same question may be moved yet both to the Priests as here it is and to the people See Notes on Phil. 2. This reproves the Potentates and Rulers of the world to whom the Lord hath committed Power and Soveraignty they temper not their Government with lenity patience and gentleness As a roaring Lion and a raging Bear so is a wicked Ruler over the poor people Prov. 28.15 Zeph. 3.3 Her Princes within her are roaring Lions her Judges are evening Wolves The great God and Governour of all the world he rules and bears all things these will bear nothing at all and therefore the Wise Man denounceth an heavy judgement against them Potentes potentèr tormina patientur Not but that they may concern even inferiours also who have but little power in their hand yet according to their power are great tyrants the wise man implyes as much Be not saith he a Lion in thy house and frantick among thy servants Ecclus. 4.30 Observe the great difference between Christs Government and the government of his young Disciples and others Christs Government is with humility patience lenity meekness and long-suffering he bears all things who governs all things his young Disciples and others are haughty proud and high-minded impatient cruel This will appear by divers instances Matth. 20. the Mother of Zebedees Children his young Disciples James and John affect Authority and high place in a supposed earthly kingdom vers 21. But our Lord tells them they knew not what they asked it was an Heathenish Petition not a Christian vers 22. They who rule over the Gentiles exercise Lordship over them and their great ones exercise authority upon them but so it shall not be among you What no Rule no Government among them Not so Christ's Kingdom is the most orderly Government in the world and therefore we do not render the words so fully as they are in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to abase their government to abase their authority to dominere or govern tyrannically so the Rulers of the Nations governed them And truly thus the case stands with all the Sects in Christendom every one hath a portion of James and John's high spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one would get above another and dominere and tyrannize over all other as at this day every Sect hopes to get up and suppress all the rest and do not some of us tread upon the pride of others as Diogenes did upon Plato's The meekness patience and humility of the Saints is seen when they are under as the Primitive Church for the first three hundred years or there about was humble patient meek gentle c. but when they had got Enlargement by Constantine they fell into Sects and Divisions among themselves one strove to get up above another till at length the Popedom advanced it self to that greatness and height wherein it yet continues Domineering and Lording over all as every Sect endeavours to do and would do could they but take away the Dominion from that Beast all and every one endeavouring to depose the true kingdom of God and Christ in righteousness peace and joy This was figured by the ambition of Adoniah 1 King 1. he exalts himself and will reign vers 5. and therefore vers 7. he gets Joab Captain of the Host to his Party the secular and worldly power and Abiathar the Priest a glorious pretence of holiness and with these he endeavours to depose David and Solomon and he rejects Zadoc Benajah Nathan Shemei and Rei and the mighty men which belonged to David these were not with Adoniah The ambitious Sectaries under colour of holiness endeavour to depose David and Solomon i. e. the lovely and peaceable kingdom of Christ and reject Sadoc i. e. the true Righteousness and Holiness and Benaiah the edifying of the Church in Love and Nathan the gift of God his Spirit and Shimei i. e. Obedience and Rei the Communion and Society of Gods Saints these are the mighty ones of Christs kingdom That is the reason that Dan. 7. the four great Kingdoms of the world commonly known by the Name of the four Monarchies they are compared to four Beasts v. 3. four great beasts came out of the sea which vers 17. are interpreted four Kings which should arise out of the earth But the Kingdom of Christ is resembled by a Man vers 13. one like the Son of Man came with the clouds of heaven and there was given unto him Dominion and Glory and a Kingdom Luk. 9.54 The young Disciples James and John would have fire from heaven to destroy the Samaritanes but our Lord tells them they knew not what spirit they were of i. e. what Spirit guided them
nature but he produceth an Image or Statue as Pigmalion did or Picture of himself as a voluntary Agent and therefore however it may resemble him be like him yet it s not equal to himself Christ therefore being the natural Son of God begotten by his Father by eternal Generation and consequently equal unto him he must be better than the Angels who are also called in a large sence the Sons of God because the Angels are produced by Creation and by a voluntary Agent A second Reason may be taken from consideration of the Angels themselves which however wise and potent yet are they creatures and therefore finite both in time and essence and not capable of infinitude 2. Why compared with the Angels To make it appear that Christianism is better than Judaism the Gospel than the Law the Law was given by Angels the Gospel by the Son of God Joseph Gen. 37.7 What shalt thou reign and rule over us A thing very unlikely but they will make it less probable they cast him into a pit sell him to strangers and then he must be imprisoned and after all this exalted to be ruler over all the Land of Egypt the true Joseph Thus Moses Acts 7.27 Jephthah David Luke 19.14 We will not have this man rule c. Christs Humiliation did not last always he hath a state of exaltation even above the Angels Yet a little while and ye shall not see me Jonas was three days in the Whales belly and as Christ is so are his Saints weak with him 2 Cor. 13.34 As the Moon eclipsed or Sun as it seems to us but in a few hours returns to its former lustre and brightness See then O Christian how great he is whose name thou bearest even greater than the Angels Because Christ was once manifested in the flesh men are apt to retain earthly mean and inferiour conceits of him to a great derogation from his Deity and Majesty and to a great hazard and danger of their own Salvation Is not this say they the carpenters son c. Matth. 13.55 Is not his Mother Mary and are not his Brethren James and Joses and Simon and Judas Nor did his Brethren believe on him John 5.7 Such offence was taken at him in the days of his flesh and to this day it is the greatest stumbling block to the Jews and they account it the greatest reproach unto the Christians that they worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Crucified God For this reason the Apostle here and elsewhere is so industrious and studious to restore Christ unto his former Greatness and Dignity Comparatives suppose their Positives if Christ therefore be better than the Angels then surely he is good yea goodness it self he is that Goodness whereby God made the Angels and all the creatures good he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Goodness of God it self and therefore most amiable most lovely c. But when I say he is good and goodness it self we must understand not only that moral goodness whereby he is diffusive of himself but also all Power and Strength and Wisdom and Honour and Majesty are included in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore Hosea speaking of these times wherein we dayly expect the Conversion of the Jews Hos 3.5 Afterward the children of Israel shall return and seek the Lord their God and David their King i. e. the King Christ and shall fear the Lord and his goodness in the latter days Fear the Lord and his goodness Goodness is not formidable or to be feared but amiable and lovely but eminency of goodness provokes admiration LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much more then eminency of Power Strength Wisdom Honour and Majesty all which are here great reason then that we fear and reverence the Lord and his goodness If Christ be better than the Angels This reproves those who do attempt that which neither the Angels nor Christ himself would do surely the better any man is by so much as he is better by so much it 's lawful to do that which an inferiour may not do what presumptuous boldness then is it in men to speak evil of their Superiours a sin which this age swells withal in this most unhappy division of this Kingdom Good God! What bitter invectives have we read and heard against Superiours on both sides Durst the Angels do this 2 Pet. 2.11 Nay durst Christ himself do so Jude Verse 9. That place refers to Zach. 3.23 but if our Translators be mistaken in that sure I am 1 Pet. 2.23 comes home to our purpose He being reviled reviled not again True Christians ought not to speak evil of any man and may they speak evil of authority of their Superious Curse not the King no not in thy heart Eccles 10.20 Acts 23.5 It is written thou shalt not curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ananias was a Sadducee and a wicked man and Paul's heavy adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou oughtest not to speak evil of the Ruler of thy people Exod. 22.27 Paul had taught the Romans another Lesson Rom. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is for the consolation of all true Christians Christ the Son of God whom they worship is better and stronger than the Angels One Angel prevailed against the whole host of the Assyrians and slew in one night an hundred fourscore and five thousand 2 Kings 19.35 Yet is Christ more potent than that yea than all the Angels so that I may say to the true Christian man as the Angel said to Gideon The Lord is with thee thou mighty man of valour And if so potent a Lord be with thee who can be against thee Emmanuel But if it be so as thou maist answer with Gideon why then is all this befaln us Judge 6.13 I shall answer thee with the words of Azariah unto Asa 2 Chron. 15.2 The Lord is with you while ye be with him and if ye seek him he will be found of you but if ye forsake him he will forsake you Forsake him Thou wilt say God forbid I seek him by Prayer and by Fasting and by hearing of his word and therefore I am with him Thou dost well but the best way to know whether thou art with him or no will be to enquire of the Prophet in that place 2 Chron. 14.11 and 16.7 8. So that to rely on the Lord to rest on him to trust in him is to be with him hast thou been thus with the Lord Or hast thou rather relyed and rested upon evil Angels and Spirits of errour Hast thou not relyed upon Benhadad and the Syrians as Asa did there i. e. hast thou not relyed on men of war Benhadad signifieth the Son of a Warriour noise of War Hast thou not relyed upon proud Spirits high minded and deceitful men So the Aramites or Syrians signifie if so no marvel though the Lord be not with thee 2 Chron. 16.8 9. Upon the very same grounds Ahab fell at Ramoth-Gilead
us Admit Christ to sit in his throne and take possession of thee and he will admit thee to sit with him in his Throne What though we be weak yet we have not an high Priest that cannot be touched with the feeling of our infirmities but was in all things tempted like as we are Let us therefore come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need He is able to save for evermore he ever lives to make intercession for us Heb. 7.25 Lay aside every weight and the sin that so easily besets us and run with patience i. e. the Cross of Christ unto the race that is set before us Looking unto Jesus the author and finisher of our faith who for the joy that was se◠before him endured the cross despised the shame and is set down at the right hand of the throne of God Be of good courage Joh. 16. ult Christ hath overcome the world and he will enable thee to overcome it He hath raised up the Lord and he will raise us up by his own power 1 Cor. 6.17 Yea and make us sit together in heavenly things in Christ Ephes 2.6 He bringeth low and lifteth up he raiseth up the poor out of the dust and lifteth up the beggar from the dunghil to set them among princes and to make them inherit the throne of glory 1 Sam. 2.8 More NOTES on HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A scepter of righteousness is the scepter of thy kingdom WHerein observe 1. Christ hath a kingdom 2. Christ hath a Scepter of his Kingdom 3. That Scepter is a Scepter◠equity 1. What is a Kingdom See Notes on Jerem. 23.5 2. What the Scepter of that Kingdom is 1. The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly a rod or staff growing out of the root body or branch of a tree 2. Because tribes were wont to be distingushed by such staves Numb 1.17 1 2 3. it 's taken for a tribe or family Gen. 45. All the tribes of Israel are twelve which proceeded from Jacob as so many branches from the same stock Numb 1.4 3. Because all tribes and families proceeding from one stock had one common Governour it s taken for the Governour and Government it self whereof it is the sign 1. 'T is taken for the Governour The Scepter shall not be taken from Juda. The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince Thus what we read 2 Sam. 7.7 Spake I a word with any of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tribes of Israel For which we have 1 Chron. 17.6 Spake I a word to any of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judges of Israel 'T is used also for the government it self So Esay 10.5 Ashur the rod of mine anger Esay 14.5 The Lord hath broken the scepter the Chaldee turneth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power Zach. 10. ult The scepter of Egypt i. e. the Dominion Chald. Paraphr The same word is used for a shepherds staff or hook wherewithal he governs his flock as a King governs his people Christ hath a Scepter it is insigne principatus a sign and token of soveraignty and authority and is sometime taken for the Authority it self Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Princes of Israel had their staves or scepters the word is the same Numb 21.18 The princes dig'd the well the nobles of the people dig'd it with their staves or scepters The prince of Moab had a strong staff or scepter Jer. 48.17 how is the strong staff broken and the beautiful rod Christ hath a Scepter of Grace and Clemency Esth 4.12 Of Severity and Judgement Psal 2. Revel 12. Why hath he a Scepter God the Father who hath invested him and honoured him with Soveraignty and Authority He in Wisdom strengthens him and arms him with a Scepter which is his Power and Dominion There is not any Authority established in any Commonwealth but it hath a certain power annexed unto it otherwise the authority it self would become contemptible and be despised ye know the fable of the frogs desiring a King If therefore Christ our Lord hath Soveraignty and Authority He must also have a Scepter Power Dominion and Strength to keep and vindicate his Soveraignty from contempt The Lord God the Father therefore having given a throne unto Jesus Christ Psal 110.1 The Lord said unto my Lord Chald. his word sit thou on my right hand c. there 's his Throne then follows his Scepter The Lord will send out of Sion the rod or scepter of thy strength Rule thou in the midst of thine enemies the rod or scepter i. e. the powerful word of thy Kingdom If we now enquire what special word this is which is the Scepter of Christ What is it else but the word of his patience as the Angel calls it Revel 3.10 i. e. the word of his Cross whereby he subdues all things unto himself So the Kingdom of Christ is joyned with patience Revel 1.9 I John your Brother and companion in the Kingdom and patience of Jesus Christ Observ 1. This discovers the Soveraignty Authority and Dominion of Jesus Christ All power is given unto him in Heaven and earth Observ 2. Jesus Christ is the true Messiah proved undeniably against all Jews and Judaically minded men The Scepter shall not depart from Judah until Shiloh i. e. the Son of God Chald. the Messiah come Christ being now born in the flesh the Scepter departed from the Macchabean race and passed to Herod an Edomite Repreh This makes for the terrour of ungodly men the Rebels against Christ's Kingdom who oppose his Government and slight his Authority and Dominion over them What else do we more or less all of us Beloved when we neglect his known commands the Edicts and Decrees of the greatest King I say unto you saith the only Potentate whosoever is angry with his Brother shall be in danger of the Judgment yet who regards the power of this Kings anger so far as to curb and check his own I say unto you love your enemies c. I say unto you swear not at all Who if himself swear not hears not dayly oaths and curses and blasphemies even against the King of Heaven and earth and yet is silent Who regards the power and Dominion of this King who is perswaded that he hath a Scepter Judge not that ye be not judged yet who judgeth not his Brother Be not drunk with wine c. Yet maugre all those Edicts from the most potent King we dare do or leave undone any thing contrary to what he either commands or forbids How wast thou not afraid to stretch forth thy hand to destroy the Lords anointed To tread under foot the Son of God The Laws of all nations have made it treason and punish with death any plot or design against the person of the Prince Our thoughts words and deeds our tongue and our doings are
against the great King yet who fears his wrath who stands in aw of his Scepter Would we dare thus to transgress were we perswaded indeed that he had a Scepter We put a Reed in his hand as the Soldiers did Matth. 27. O Beloved let us not weary the patience of our Lord Jesus Christ The time is coming yea now is when he shews himself to be a King yea a King deeply provoked and since we will not submit unto his golden Scepter his Scepter of Grace and Clemency which he hath long extended and held out to us we shall feel the weight of his Iron Scepter his Rod of Iron whereby he rules the nations and will break in pieces Heathenish men one upon another Revel 5. Yea the Kings of the earth themselves shall hide themselves from the fury of the Lamb laesâ patientiâ fit furor his golden Scepter of patience being despised proves an Iron Rod of severity and wrath Consol Unto the Subjects of Christs Kingdom who stand before his Throne who submit themselves unto his Scepter who are the Sheep of his Fold what if the ravening wolves would rend the flock What may we think better of all these who persecute the flock of Christ The Lord is my Shepherd I shall lack nothing Virga tua baculus tuus ipsa me consolata sunt What if the black mouth'd Dogs bark It is their nature Dogs will bark Vide Notes before on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember what contradictions of sinners the King Christ hath suffered against himself Fear not little flock it is your Heavenly Fathers pleasure to give you the Kingdom What Subjects faithful to their Prince may not promise themselves protection from him Exhort To submit unto the Scepter of Jesus Christ to be corrected and directed by him his Scepter is a Scepter of Rectitude Let us conform our lives obediently unto his Scepter one principal rule of equity is that which this King gives Whatsoever ye would that men should do to you do ye to them for this is the Law and the Prophets which the great King commands also under the Gospel Matth. 7.12 A most excellent Law of equity whereby to try whether we be obedient unto his Law or no it concerns every man to look into himself otherwise he violates the Law Prophets and Gospel and is not subject unto Christ's Scepter of equity Try then thy self when thou art about to do injury to thy neighbour would I be robbed and spoiled of what I have Surely no and shall I then steal and rob another God forbid Would I be slandered reproached reviled c Doubtless no man could wish so to be though the true Christian man can bear all these things If I would not be so dealt withal my self why should I so deal with another And so of all the rest If black mouthed men had but so much equity as to reflect upon themselves and thus make themselves the judges of their own actions no injury would be done unto our neighbour but we should all be subject unto the right Scepter of Jesus Christ and the great King would be pleased with his Subjects Oh let us humble our selves before him We have used outward Humiliations prayed and fasted made Vows and Coâ—enants yet the sin remains yet the anger of the Lord is not turned away but his hand is stretched out still It is much to be feared we have not asked in faith we have not been inwardly submitted and humbled before our Lord and King we have been Vashti not Esther what 's that we have been double minded that 's Vashti A double minded man is inconstant in all his ways he that wavers is like a wave of the Sea driven with the wind and tossed and let not such an one think that he shall receive any thing of the Lord Jam. 1. Oh let that Vashti be deposed that double minded and let Esther make her address unto the Throne of Grace Esther What is she the hidden Church the invisible Church the hidden man of the heart Esther was poor and abject without Father and Mother Esth 2.7 brought up by Mordecai the bitter contrition of the Law so the hidden Church is without Father and Mother He that forsakes not Father and Mother c. Esther had no Father nor Mother She forsook her own people and her Fathers house Luke 14.26 then the King took pleasure in her beauty 'T is the eleventh Verse of the the five and fortieth Psalm out of which this Text is taken The King Ahasuerus i. e. the Prince or Head as Christ is truly called the head of his Church This great Ahasuerus the head of his Church lifts up this poor Orphan this Beggar from the Dunghil to set her among Princes to make her inherit the throne of Glory Thus Esther is come to the Kingdom for such a time as this Esther 4.14 When Haman hath gotten a Decree against her people Haman who is that turbans tumultuans the troubler of Israel that 's every ones bosom sin that 's the true Haman Oh let Esther the hidden Church the hidden man of the heeart the Jew within Rom. 2. She that is all glorious within Oh let that Esther now bestir her self let her now come with boldness unto the Throne of Grace what if there be a Law that none must come within the inner Court that is not called lest he be put to death She is dead already and therefore not under the Law but meer Grace and the great King holds out his golden Scepter that she may live Oh let not such fear but their Petitions will be granted What wilt thou Queen Esther and what is thy request It shall be even given thee to the half of the Kingdom yea it is your Heavenly Fathers pleasure to give you the Kingdom O let such mediate and intercede with the great King for power and authority from him to reverse the Decree that Haman may be crucified and all the true Jews enemies destroyed and the people of Esther even the Lords secret and hidden ones as the Psalmist calls them may be preserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There remains only the quality of this Scepter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Psalm whence the Text is taken Psalm 45.7 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth straight and right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is straightness and rectitude as a line is said to be straight between two terms this is Geometrical rectitude and straightness whence the word by Metaphor is used to signifie the rectitude in life and manners conform to the will of God which we call equity and that in two respects In regard of 1. God in two ways 2. Men. A right line is that which inclines and bends to neither part but lies straight between the terms so equity is that which keeps the middle between two vices and inclines to neither such a phrase meets us often in
lower than the Angels I find different translations of these words Hierome Theodoret Arias Montanus turns them in the Psalm 8.6 Thou wilt make him little less than God which we turn Thou hast made him a little lower than the Angels old Translation Inferiour to the Angels Coverdale for a little season Less than the Angels New Translation Margin A little while so Luther The difference of Translations is occasioned by the different significations of the words 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minno to make less to lessen or diminish it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to want 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers in the Psalms to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now Elohim signifieth 1. God Gen. 1.1 Psalm 97.7 Worship him all ye Gods c. 2. Angels Psalm 338.1 Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will I praise thee 3. Governours Exod. 22.28 Acts 23.5 Not revile the Gods nor speak evil of the Ruler of the people Psalm 82. God standeth in the congregation of the Gods he judgeth among the Gods Chald. The Majesty of God ruleth in the congregation of the righteous who are powerful in the Law he judgeth in truth in the midst of the Judges because Gods Ordinance Rom. 13.12 and it is the Lords Judgment 2 Chron. 19.6 therefore called Gods because John 10.34.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parum word for word somewhat little or a little thing It may be understood with reference to the distance of place or to the time as in the Marg. and Syriack and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Hos 1.4 yet a little while and I will According to these different significations we may understand the words differently either 1. of Man generally or 2. as here they are used of Christ specially 1. If of Man generally so God made Man somewhat less than the Angels 2. If of Christ specially so God made Christ somewhat less a little while than God Angels and Rulers take them all we shall find it true of all But first of the words understood of Man generally God hath set Man for a time in some regard lower than the Angels This is to be understood of his earthly Mould his Natural Creature in this world for so doubtless Man is less and weaker and inferiour to the Angels 2 Pet. 2.11 The Angels which are greater in power and might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater in strength and authority because though they have their Matter and Spiritual Body of which they consist yet they are not encumbred with that heavy body made of the gross Elements Wisd 9.15 This is but for a time and then 1. The Reason of this may be considered in regard of God who hath so disposed and set Man in his rank and order as the great Commander ranks his Army The Lord of hosts 2. And in regard of the world which hath the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the beauty and ornament of it which proceeds from the order of the Creatures one towards another and in regard of one another Hence as the beauty of the Creation appears so the Glory also of the Creator from the scale and due subordination of the Creature one to another and all unto God Observ 1. The Angels in their natural estate are Superiour more excellent more Mighty than Man we read them so compared Job 4.18 19. and 15.15 16. 2 Pet. 2.11 and their effects declare it 1. Their subtilty in deceiving 1 King 22. 2. Their power in overcoming in that one Angel slew so many thousands 2 Kings 19. Observ 2. The Superiority Dignity and Excellency of Angels above Man is not exceeding great not very much above Man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the scale or chain of Creatures no creature of God is between man and Angels man in degree is the next round the next link unto the Angels Observ 3. Much less is there such a distance that man should worship the Angels it is a kind of humility that our God requires not of us Col. 2.18 It is an appearance of modesty and humility not to dare to make our addresses unto God immediately but to commend our Suits and Prayers by the Angels unto God contrary to Psalm 65.2 Vnto thee shall all flesh come This perverse custom seems to come or proceed from the corrupt custom of Princes Courts wherein Suits are commended by order unto the Prince but as herein the Favourite goes away with the Bribe and the Thanks so it is when Suits are put up unto God by Saints and Angels God hath not any Glory by them By this very colour the Philosophers defended their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Papists their worship of Saints and Angels what argument they make to themselves from the practice of the Jews is too weak to support their Idolatry for we read not that ever they worshiped Angels except the great Angel or Angel of the Covenant where-ever else any speak to Angels it is not with exhibition of any manner of Divine worship but as the cause required when Angels were sent unto them of God as Judg. 2. and 13. Luk. 1. Therefore Origen challengeth Celsus to tell him where in all Moses's writings he could shew that he taugh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he adds that the Angels by reason of their Office are indeed called Gods but no man can shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are set over us or that we ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them blessed Angels but supplications prayers intercessions and giving of thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Mediatour and sole Intercessor the Lord Jesus Christ Observ 4. This subordination and inferiority of Man unto the Angels is not perpetual it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a short while but for a time even while we wear the mortal garment Detrahe homini corpus Homo erit Angelits Man is vinculum corporalium spiritualium A time shall be when Man shall be as the Angels of God in heaven Matth. 22.30 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to the Angels Luk. 20.36 Observ 5. God is the Author of all ranks degrees and orders among the Creatures not only among men whose differences and degrees are set in order by God The powers that are are set in order of God Rom. 13. 1 Sam. 2.7 8. But this may be more generally observed in the whole work of Creation that the great and only Potentate having given a being to every Creature c. See Notes on Rom. 13.1 So beautiful so comly yea so admirable is the order and subordination of all the works of God 2. But the Translation of Arias Montanus minuisti eum paululum à Deo thou hast made him little less than God may have a
adjoyned unto so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpus carcer animae that which the Wise Man complains of That the corruptible body presseth down the soul Wisd Thus also the Jews observe that since the Fall there is a slime and filthiness of the Serpents Seed which cleaves to Mankind yea Plutarch tells us that some mens bodies are putrified and turned to Serpents But that the incorporation or imbodying the Soul in so gross a substance is an effect of sin it 's very probable at least from hence The Son of God is come to restore what was lost Now it 's evident by the restitution of mans body so great and so notable that it 's like unto the Angels and becomes a spiritual body 1 Cor. 15. that such it was so subtil so agil so spiritual so angelical at the first why because it 's raised and restored by Christ unto such Angelical and Spiritual purity at the last here also may be meant the spiritual death and that more principally as I shall shew anon the latter is here meant as therefore generally death is a separation from that life which is opposite thereunto as the natural death is a separation from the natural life so the spiritual death is a separation from the life of God which the Apostle calls an alienation Ephes 4.18 Thus to be spiritually minded is life and peace but to be carnally minded is death Rom. 8.6 Natural death 1. All afflictions preparatory thereunto Exod. 10.7 Pharaoh prayed to be delivered from this death only i. e. the Locusts to this sort of death we may refer that effect of the Fall 2. The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth strength and is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Authority so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority and Right is in a just Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength may be in a Tyrant yet are they both used promiscuously Act. 26.18 Coloss 1.13 And the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by the LXX to signifie a Kingdom or Empire confirmed by force and strength And thus with a general consent V.L. and Castellio and Beza read the word Imperium so doth the French Spanish and Italian Translations and Coverdale turns it Lordship of death a very great Power implying both Authority to command and strength to effectuate his commands 3. This Lordship and Empire of death the Devil is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a word given sometimes to the evil spirit sometimes to men or women who imitate him it signifieth an adversary one who accuseth one who accuseth falsly And thus the Prince or Chief of Evil Spirits is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it 's so found only in the singular number it answers properly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which is of like signification and so the LXX render the word Job 1.2 and Wisd 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's found also in the plural more than once in the New Testament but then it signifieth the instruments of Satan evil spirits men or women false accusers 1 Tim. 3.11 2 Tim. 3.3 Titus 2.3 4. This Prince of evil spirits is said to have the power of death in that Man by his Fall having gotten so gross a body becomes more liable to Satans temptations by the lusts of Satan powerful in flesh and blood as 2. also because Man being alienated from his God and the life of his God he becomes not only now exposed to Satans temptations but comes under the Power of darkness and Satan the Prince of darkness Acts 26.18 The Reason by what right hath Satan the power of Death Surely he hath no true or original right nor any just power but by his lusts consented and yielded unto he got a power over the souls of wicked men whom he allures into his snares and so takes them captive 2 Tim. 2. and then accuseth them and since the Man so willingly yields himself to be captived by Satan God justly permits him to his power The Wise Man Wisd 13. 16. denies the good God to be the Authour of death but layes the blame on mans perverse will Chap. 2-24 and the envy of the Devil whence besides just permission Satan gets title hereunto Gregory lib. 2. Moral 10. Chap. Sciendum est quod Satanae voluntas semper iniqua est sed nunquam potestas injusta his reason is quia à semetipso voluntatem habet sed à deo potestatem Such right therefore Satan hath unto death and those who are under the power of death as a Jaylor or Executioner hath over those committed to his custody to detain them and torment them both temporally and without the Grace and Mercy of God and the powerful Redemption of Jesus Christ eternally Observ 1. Satans Kingdom is strong he hath the power of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath his legions of evil spirits As Michael hath his Angels so hath the Devil also his Angels Revel 12. And whereas as well counsel as strength is for the war we read of the gates of hell where his counsellors sit and the wiles and stratagems of the Devil Ephes 6. Observ 2. The kingdom of Satan is terrible and formidable darkness is dismal and dreadful and his kingdom is called the power of darkness Col. 1.13 Death even natural is said by the Philosopher though indeed falsly as I shall shew hereafter to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most true it is that the spiritual death is of all other the most terrible as that which brings men to the King of terrous Job 18.14 and 24.17 Observ 3. Hence it appears that all who are spiritually dead all who are under the power of darkness they are under the power of the Devil and therefore they are governed by him and acted by him commanded guided and directed by him subject to him and do his will who rules in the children of disobedience Ephes 2. Observ 4. Take notice of their wofull condition who are under Satans power they are in darkness yea they are darkness it self Ephes 5. and acted by the Prince of darkness they sit in darkness and the shadow of death They are all dead and to be reputed dead See Notes on Coloss 3.1 They whom Satan wholly possesseth they are called by his Name such are all slanderers backbiters false-accusers who bear their Emperours Name they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his Factors of Machiavel's School all Calumniare fortiter atque aliquid adhaerebit such as run up and down with lies and false tales and traduce and defame those who are not of the Devils Kingdom as they are Thus Judas is called a Devil Joh. 6.70 They lie in the hell like sheep death gnaweth upon them they lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was mystically meant by the Aegyptian
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
Christ himself they who say thus are worthy to take part with it Wisdom They consider not that they make the end of Christ's coming vain and frustrate which was Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the works of the Devil yea they consider not that they act their adversaries part and establish purgatory by as strong an argument as any can be brought for it for if sin cannot be destroyed in this life then in reason there must be a time when it must be destroyed which is not they say in this life therefore in the other and that before we enter into the holy City for nothing that defiles enters thereinto Revel 21.27 nothing that defileth c. and what defileth ye read Matth. 15.19 20. Observ 4. Through death he destroyed him who hath the power of death Take notice of that great victory over all the inferiour powers sin death hell devil which received their deaths wound by the death of Christ in all believers Plutarch relates a story in his treatise concerning the defects of Oracles that a ship bound for Italy passing by the Island Pana a voice was heard from the Island calling the Master of the Ship thrice by his name Thamus This voice the Passengers and Marriners all heard And Thamus answering the voice was heard to say thus when thou passest by Palodes declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all astonished at the voice and when the ship drew near to Palodes Thamus said as he was bidden to say Pan the great is dead he had scarce ended those few words when there was heard from the place a pittiful groaning and lamenting mixt with admiration and that not of one or a few but of many The news of this came to Rome and Thamus the Master of the Ship was sent for to come to Tiberius Caesar to testifie the truth of it I cannot determine what the intention of this voice might be but I relate the story the rather because it fell out in the time of Tiberius in whose reign the Lord Jesus suffered death under Pontius Pilat I say not nor is it fit to say Quicquid Graecia mendax Audet in historia But Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call Pan that mighty God of all the world the whole Kingdom of heaven the sea the earth and fire Whatever he might mean assuredly the Lord Jesus is the Lord of all as I shewed before And he by his death destroyed him who had the power of death which happily might occasion that lamentable groaning of the evil Angels This is the rather to be taken notice of because the Apostle Col. 2.15 tells us that the Lord Jesus having spoiled principalities and powers c. which all understand of the Devil and his Angels This was meant by what we read in Joshuah concerning the King of Jericho King of Ai King of Jerusalem c. in all thirty one Kings reckoned up Jos 12.9 24. whereof some were crucified others slain with the sword By which the Ancients understand the infernal Principalities and Powers whereof St. Paul makes mention Col. 2. Of these mention is made expresly of the King of Ai whom Joshuah hang'd on a tree Josh 8.29 The Septuagint here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hang'd him on a double or a twofold tree One of the pious Ancients gives a reason of it There is a twofold power of the Cross one whereon Christ suffers in the flesh on the other the Devil and his Angels are triumphed over Repreh 1. The unbelieving world which although the Lord Jesus become the great Light that enlightneth every man and hath brought life and immortality to light through the Gospel yet they believe not any such power imparted unto men Matth. 9.8 but love the darkness more than the light Joh. 3. they believe not to come out of darkness Job 15.22 Joh. 16.9 and 8.24 The spirit reproves the world of sin because they believe not in him I have overcome the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 2. Who highly commend and magnifie the Victories of Christ over sin death and him that hath the power of death but find no such victory in themselves but rather that the Devil with all his infernal spirits rules in them One praised Hercules who was asked quis vituperat Christ's Victory is exceeding worthy our praise But the Faith of these men looks backward at what they think is done to their hand quae volumus facilé credimus not forward whereas true Faith is progressive Heb. 11. But it 's much better to find the power of the Devil destroyed in our selves Exhort Forasmuch as Christ hath suffered in the flesh arm your selves also with the same mind 1 Pet. 4.1 It is the Lords main design Amos 9.8 Behold the eyes of the Lord are upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnum peccati to root it out and I will destroy it from of the face of the earth This is the end of Christ's coming in the flesh Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sign He who hath suffered in the flesh hath ceased from sin Mean Believe in the Lord Jesus NOTES AND OBSERVATIONS UPON HEBREWS II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he might deliver those who through the fear of death were all their life long subject to bondage THe translation of these words differs from the original Greek as I shall shew anon Mean time let us consider the words as we find them This is the second end of Christ's suffering death that he might deliver those who through fear of death were subject to bondage The first end is in order unto this for he therefore destroyed him who had the power of death that he might deliver those who through fear of death were all their life long subject unto bondage In the words are contained 1. The condition wherein Christ the Redeemer finds men 2. Their deliverance by Christ out of that condition 1. They who are not yet delivered by Christ are subject to bondage 2. They are subject to bondage by the fear of death 3. All their life Christ suffered death that he might deliver c. 1. Bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind whence bondage servitude and a bondman or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timidity it answers to the latin servitude servus a servant which is either a servando or serviendo 1. Servando because being taken captive in war they were saved from death or kept alive and sold The Apostle describes this Servando Rom. 7.23 24. Unto this bondage they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth obnoxious or liable unto So Vul. Latin Obnoxii erant servituti obnoxious or liable unto bondage so that it doth imminere So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to hang over ones head to lay in wait for one as Mark 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Luk. 11.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Devil
Author of eternal Salvation Phil. 3.20 He is the true Josuah who gives us the possession of the holy Land and the true promised Rest Observ 1. The high Dignity of the Lord Jesus Christ to be a Priest was a name of honour And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well a prince as a priest Potiphera priest or prince of On whose daughter Pharaoh gave to Joseph when he endeavoured most to honour him Gen. 41.45 For Kings of old thought it their greatest honour to be employed about Divine Matters which is the Priests business So Melchizedech king and priest Their authority was so great among the Romans that the Emperours suspected them and feared their own power would be eclipsed by them so that they took that honour to themselves whence the Emperour of Rome was likewise Pontifex Maximus Josephus tells us in his life that the Kings and Priests Tribes married interchangeably one with other whence the blessed Virgin of the Tribe of Judah calls Elizabeth her cousin who was of the Tribe of Levi. How honourable then were the Priests and amongst them the high Priests but how much more honourable was Christ Jesus that high Priest who was not an high priest of good things present and visible but of good things to come and things invisible for the good things that are not seen are eternal How much more honourable he who is high priest over the house of God Heb. 10.21 He to whom the father hath given power over all flesh John 17.2 Exhort Consider the Ambassadour of our profession Christ Jesus receive him as many as receive him to them he gives power to become the sons of God Joh. 1. To receive him is to believe on him He is an Ambassadour that great extraordinary Ambassadour and is not without his Letters of Credence Moses the Lords Ambassadour by whom God spake he wrote of Jesus Christ yea the whole Scripture testifieth of him 2. Christ Jesus is the high priest of our profession 1. We must remember what our profession is as hath been shewn in the former point 2. What a Priest and what an high Priest is confer Notes on Heb. 2.17 3. How Christ is said to be the high priest of our profession There are two great and honourable names Apostle and high Priest The high Priest in the Old Testament the Apostle in the New and the Lord Jesus Christ hath them both in eminency Whence holy Anselme tells us that St. Paul forbare the name of Apostle and would not stile himself by that title in this Epistle because he was to give it unto Christ ye have heard of that title how well it agrees to Christ come we now to the other of high Priest 3. Christ Jesus is the high Priest of our profession This will appear from this he is an high Priest compare Heb. 9.11 2. the parts of his Priesthood and the execution of them for so Christ Jesus not only taught and teacheth the doctrine of Faith and Christian Religon as I have shewn which he did and doth as an Apostle and high Priest But he also confirmed the truth of it by the sacrifice of himself which is the first part of the Priestly Office So that as he is the Author of our faith and profession of it So likewise he is the finisher of it and that both in himself and in us 1. In himself being the high Priest of good things to come Heb. 9.11 He believing those good things and hoping for them which appeared not which is that Faith which our Apostle defines Heb. 11.1 He first published and taught those good things to come both by word and example of life and in defence of that Faith Religion and Profession as the high Priest of it he offered himself up unto God 2. He consummates also that Faith and profession of Faith in us 1. By propounding himself the object of it unto us And 2. By eliciting from us the Act of Faith 1. He propounds himself the object of it This is done to those who have already believed the Father and have been in good measure obedient unto his Law unto such the Son reveils himself Joh. 14.21 And unless we thus understand the word it will be hard to know how our Saviour satisfieth the question moved vers 22. Why to us and not unto the world because the world obeys not the Word nor loves the Father or Son Therefore because ye keep his word therefore the Father and Son love you c. 2. The Lord Jesus also elicits from us the Act of Faith inwardly propounding himself as the object of that Faith and enclining us to believe Thus he perswades the heart and thus Faith is the gift of God Ephes 2. Thus the Lord Jesus Christ is the high Priest of our profession by sacrificing himself and arming us with the same suffering mind He is also the high Priest of our profession by the second part of his office his intercession Rom. 8.34 3. The Lord is the high Priest of our profession by performing also the third part of his office of Priesthood Acts 3. ult Reason See Notes on Heb 9 11. Observ 1. He who is sent of God to teach men and to be as it were an Apostle unto them he ought also to be a Priest unto them he ought himself so firmly to be perswaded of the doctrine he teacheth that he will be ready to sacrifice his life in defence of it So did our Lord he was both the Apostle and high Priest c. Such an Apostle and Priest was St. Paul to the Philippians Phil. 2.17 If I be offered upon the sacrifice and service of your faith c. The Philippians were believers and were taught by Paul to offer up spiritual Sacrifices unto God and accordingly were made Priests unto him This is meant by the Sacrifice of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their offering it up their ministry And because the Sacrifices were wont to have their Drink-offerings the Sacrifices being a Feast wherein man communicated with his God The Philippians offered themselves as the Sacrifice and the Apostle professeth he should be glad if his blood should be poured out as a drink-offering as Christ was an Apostle in teaching and a Priest in sacrificing himself for us So as St. Paul had been to the Philippians first their Apostle he was content to be their Priest also Observ 2. The wonderful humility and lowest condescent of the Lord Jesus though the high Priest of our profession he stoops to the very lowest part of his office himself even to the purging of sin he does not make expiation by a substitute or proxy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. By whom the believers obtain their high Offices c. Observ 4. whereas our Lord Jesus Christ is called the high Priest of our profession and Aaron and others were called high Priests it implys orders and degrees in the Priesthood as no doubt there were as we find high
only with our voice but also with our deed we praise our God i. e. without obedience which of all other is the most acceptable service And here he dehorts from hardness and exhorts all to obey If we desire that he should hear our voice we must resolve to hear his The man can do no outward act aright unless the heart be suitably affected with it as hearing is in vain unless the heart be obedient Observ 2. To the effectual hearing of the Lords voice is required a soft and tender heart an humble meek and yielding spirit such was that of Josiah 2 King 22.18 19. Thine heart was tender saith Huldah the Prophetess such tenderness such a yielding disposition such fear and trembling are required in those who would hear the Lords voice See Notes on Psal 94.12 Observ 3. It is left to us to our power and choice in a sort whether we will hear the Lords voice or not So the holy Ghost saith here To day if ye will hear his voice But to whom speaks the holy Ghost this Even to those who are within hearing The words in the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si in voce ejus if ye will hear in his voice if ye be within the hearing of his voice if ye be his flock for his sheep hear his voice and to those he speaks we are the people of his pasture and the sheep of his hands To day if ye ye may and it is left to you whether ye will hear or not Esay 2.19 20. If ye be willing Ezech. 2. Thou shalt speak my words unto them whether they will hear or whether they will forbear for they are rebellion vers 7. Matth. 21.29.30 The one said I will not Joh. 7.17 If any man will do his will he shall know of the doctrine c. The Lord hath in his flock sturdy stout sheep of them he speaks Ezech. 2.5 7. and 3.11.27 The voice of God under the Law speaks to them that are under the Law and the voice of the Gospel speaketh to them who are under the Gospel and excites and stirs up sutably to either dispensation Thus Deut. 30 11-19 the word is nigh thee Joh. 6.66 67. will ye also go away Rom. 11.22 The goodness and severity of God unto the goodness if thou continue Observ 4. To day harden not your hearts Surely it profits little to hear the voice of the Lord unless that voice pierce the inwardness of the heart and incline and turn it unto faith and obedience And therefore he saith not if ye will hear stop not your ears but harden not your hearts The word of God and voice of Christ is living so it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.12 and is more sharp than a two edged sword and pierceth c. Therefore ye read that when the new Converts heard it they were pricked at their hearts O that we heard the word so O that we so took it to heart and not only give it the hearing with our outward ears truly unless we so hear it with soft and tender hearts and give it admission there it profits us little or nothing Observ 5. The reason of that notorious improficiency and want of progress in the ways of God notwithstanding the voice of the Lord daily put forth daily sounding in our ears what other reason so true as the opposing of the hard heart to the voice of God The Lord teacheth us yet we are not taught non tam necessario c. See Notes on Psal 94.12 May we not find men after twenty thirty forty years profession in iisdem vestigiis even where we left them Observ 6. It is a free and voluntary act to sin to harden our heart against the voice of God How often would I and ye would not The sin is of our selves and the destruction is of our selves See Notes on Rom. 6.19 Now as it is a free and voluntary act to sin So is it also a free and voluntary act of the faith to be obedient not to harden our heart but to hear the Lords voice This is the rather to be heeded by those who live in their sins and think they ought to do so expecting such a voice of the Lord and such an irresistible power as will force them to be obedient and that mean time they ought to rest and be quiet in their hardness and sin These if any blame for sinning against the light and for walking disorderly and dishonestly while it is called to day while the day light shines to them they say they will do so and so when the Lord wills or when it pleaseth the Lord or if the Lord shall give them grace What grace dost thou expect it pleaseth the Lord no to day if ye will hear Is it that grace that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That teacheth us to deny ungodliness This grace thou knowest thou hast this grace teacheth thee this lessen It is a gift and grace to know that he is the giver of it It is a grace to know the things that are freely given to us of God is this the grace thou waitest for this grace goes along with Gods voice in the wildered heart and turns it unto God There 's John the voice of the Cryer even as God himself that cryes unto thee Therefore John is the true Elias the Tishhite i. e. the turner who turneth the heart unless we harden it against him Act. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Vt convertatur se unusquisque à nequitia sua So Act. 26.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is this the grace thou waitest for This grace goeth along with the voice Act. 14.1 Paul and Barnabas so spake that the multitude of the Jews and Greeks believed they were obedient to what they knew as appears vers 2. O no this is not the grace thou lookest for Speak out man is it not an irresistible work a powerful driving on an enforcement which thou canst not withstand is not this that which thou callest grace How then is it said who hath resisted his will when men have sinned God hath a righteous power to make up vessels which have marred themselves some to honour others to dishonour but this is not spoken of Massa pura nor corrupta but of that which daily goes on corrupting it self Now this is not Grace but Nature as natural objects stir up natural affections as Love Desire Delight c. Nay this which thou callest Grace is not Nature but violence done to nature and that which thou expectest is a force to be done upon thy will now undoubtedly Grace is no such thing what then is it Surely it is Gods sweet loving winning attraction and drawing of the soul unto himself which is mentioned Hos 11.4 I drew them with the cords of a man with bands of love This is not an irresistible work but that which is indeed resistible But who hath resisted his will What saith St. Stephen to the
Ecclus 24.21 He that drinks of this water shall thirst again Answer There is desiderium indigentiae and complacentiae we desire properly some good that 's wanting but because wisdom is infinite our desires even when we have that fountain in us are carried more and more into it desiderio complacentiae this is far different from the desire of earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have soon enough even to loathing of them as Amnon loathed Thamar But as for the spiritual waters we so have them that we yet desire and so desire them as if absent from us that we yet have them therefore our Lord told the woman John 4. He that drinketh of this water i. e. of Jacob's well which is a figure of the weak state of the Church as Israel of the strong By whom shall Jacob arise for he is small There is a figurative wisdom and righteousness which is in part and of that the wisdom speaketh and our Saviour He that drinks of this water shall thirst again of the complete wisdom saith the wise man When the good Lord will he shall be filled with the spirit Ecclus 39.6 Let them not enter into thy righteousness Observ 7. Strife gives the name of contention è contra Christ gives the name of peace See Notes on Gen. 26. Repreh Those who provoke the Lord by murmuring and contending for the spiritual waters with Moses It is true the Letter will not satisfie a thirsty soul the Prodigal would have been satisfied with husks but could not and he that drinks of the waters of the Law shall thirst again the holy Fathers Abraham Isaac and Jacob they are recorded to have digged their wells and if we be of their spiritual race we will be digging our wells also and with joy draw waters out of them that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search and dig as for deep waters It may be noted that these Fathers of the Hebrews complained and chode with Moses for want of water when they were at Rephidim Exod. 17.1 And what is Rephidim but reclinatiorium a bed or couch a place where a man may be lazy or remissae manus idle hands would God it were not true of some at this day which Pharaoh saith falsly to Israel Ye are idle ye are idle and therefore ye say let us go and serve the Lord. It is the labouring ox that treads out the corn that divides the grain from the husk the Spirit from the Letter and great increase is made by the labour of the Ox saith Solomon Exhort 1. Thirst after the living waters Christ invites thee Moses smites the Rock See Notes on 1 Cor. 10. Exhort 2. Contend not provoke not See Notes on Gen. 26. Consol To the thirsty soul Object I have forsaken the fountain of living waters See Notes on Gen. 26. Sparrows spoken of in the Law are said to cure all diseases I am leprous Lev. 14.6 Pray Luke 5.13 Lord if thou wilt thou canst make me clean I have an hard heart My word is an hammer c. Jerem. 23.29 Neh. 4.2 Revive the stones 1 Pet. 2.5 Ye may become as living stones God is able of these stones to raise up children to Abraham They drank of that Rock 2 Cor. 10. Dehort Contend not 2 Tim. 2. Nor strive Only from pride comes contention Prov. 13.10 2 King 5.6 7. At Riblah 2. The Fathers of the Hebrews hardened their hearts and tempted God in the day of temptation in the wilderness Quaere What is here meant by 1. Temptation 2. Day of temptation 3. How the Fathers of the Hebrews tempted God in the day of temptation in the wilderness 1. What temptation is 1. In the word 2. In the nature of the thing See Notes before on Heb. 2.18 2. The temptation is here set down appellatively which is recorded in the story as the proper name of a place Exod. 17. Howbeit because neither the Psalmist nor the Apostle here is to be understood only either of Meribah the provocation in Exod. 17. But of all other temptations we may understand the word generally of all the Fathers temptations in the wilderness but more especially of that temptation Numb 14.22 unto which both the Psalmist and the Apostle here no doubt have reference For the temptation there is a day by a day in Scripture is understood that time wherein good or evil befals us or may befal us and sometimes day or days are put for the evil of the days 2 Cor. 6.2 The day of Salvation Psalm 37.18 contrary to this we have the day of destruction Psal 27.13 He hath seen that his day is coming i. e. the day of calamity destined to his destruction so Chald. Paraph. the like we have 1 Sam. 26.10 Esay 21.25 29. Job 18.20 Jer. 50.27 So we read of the day of Midian Esay 9.4 of Jezreel Hos 1.11 The day of Jerusalem Psal 137.7 2. The days are taken for the evils of the days Psal 116.2 In my days I will call upon him Psal 119.84 How many are the days of thy Servant When wilt thou execute judgment on them that persecute me Now a day of temptation is either that day when God tempteth us Prov. 24.10 Gen. 22.1 Or that day wherein we tempt God Against that day wherein God tempts us we are to arm our selves Jam. 1.12 1 Pet. 1.6 7. This day of temptation is that wherein we tempt God and that wherein the Jews Fathers tempted him and thus God may be tempted many ways 1. In his wisdom Psal 73.11 How shall God know c 2. In his truth 2 King 7.2 If the Lord would make windows in Heaven 3. In his goodness or providence over us Matth. 4.6 7. If thou be the Son of God cast thy self down c. Thou shalt not tempt c. 4. In his power Numb 11.4 Who shall give us flesh to eat Psal 78.19 20. Can God furnish a table in the wilderness c 14.22 5. In his omnipresence which is here aimed at Exod. 17.7 He called the place Mossah because they tempted the Lord saying is the Lord among us or not As also the former so that although all the Fathers tempting may be here meant yet principally that in regard of his omnipresence and his power and first of the former That which was to them a reason for their tempting God in regard of his omnipresence or presence in the midst of them seems to be this and thus they might seem to reason They with whom God is present c. to them he is good and gives them all things needful for them But to us the Lord gives not all things needful for us with-holding water from us Therefore we may well doubt whether the Lord be with us or not For answer to this reason we must enquire what it is for God to be with a man or people and thereby we shall discover the following reasoning of these men whereby they thus deceived themselves and tempted God See Notes on Gen. 22.
ad finem Gow God was with these men not only at large according to that old Verse Enter presenter Deus hic ubique potenter But more strictly enabling them to be obedient in all estates to do good and suffer evil Thus the Lord was present with them enabling them from consideration of God's constant goodness towards them to believe he would be good still unto them enabling them to trust in him wait upon him he was with them also ready to do them good and protect them from evil Object But the Lord did not that good which was now needful for them they wanted water Resp The Lord well knew their wants and expected their Prayers for supply of them Psal 101.5 6. He knew the Manna present with them sufficient for the supply of natural necessity besides that the Lord may be with us and do us good he requires that we be with him 2 Chron. 15.2 Observ 1. Hence we may learn a good lesson not to make our own choice of any of God's ways or dealings towards us the Apostle's voice is soveraign Phil. 4.6 Where having laid this ground-work The Lord is at hand the Syriack word is the same with that Exod. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is with us near to us thereupon he exhorts Be careful for nothing but in every thing by Prayer and Supplication and Thanks-giving let your requests be made known unto God Then he tells us what good will come of it vers 7. Gideon thought God was not with him and the people because they were now under the power of the Midianites but the Angel tells him that the Lord was with him Judg. 6.13 So many a servant especially in the primitive times might think himself if he were made free but the Apostle teacheth them better 1 Cor. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea though mayst be made free use it rather the ground of this is vers 20.24 Let every one in that calling wherein he is called therein abide with God Observ 2. The people of God may want many things needful for the natural life for a time it was Davids experience that he never saw the righteous forsaken c. And it s universally true never utterly forsaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but was not Lazarus forsaken for a time That the mercy of others may be exercised and the prayers of them who want may be put up unto God c. Observ 3. The Lord may be among his people though they abound not with outward things though in a wilderness where there is want of all things Zeph. 3.12 I will leave also in the midst of thee an afflicted and poor people and they shall trust in the name of the Lord So Hab. Thus we read of many holy men in great streights yet God was with them as with Isaac Jacob Joseph David Exhort We ought not in the times of straits to tempt God but wait upon him pray unto him c. 1 Cor. 10.9 Observ Hence it 's evident that the Lord Jesus had his being providence guiding and government of his Church before the appearing in the flesh for what here is said that their Fathers tempted me is to be understood of Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And this is the scope of our Apostle in the Text Thus vers 4. of the Chapter He is said to be the rock out of which being smit the fathers drank in the wilderness Hitherto we have heard how the Fathers of the Hebrews tempted God in regard of his Omnipresence Exod. 17.7 Is the Lord in the midst of us or not Come we now to consider their temptation of God in regard of his power This power of the Lord is tempted in regard of outward objects and works about them sometimes in regard of inward objects and works about them In regard of the former 1 King 20 22. So the Fathers of the Jews tempted the power of God ut supra 2. In regard of the latter when men question doubt or deny the power of God in effecting some inward work which he hath said he will do The fathers tempted the Lord in regard of his Power that 's evident out of Numb 14.22 where as also vers 11. The Lord complains of their unbelief and tempting of him thereby as distrusting his power as if he were not able to subdue their enemies and bring them into the Land of Canaan maugre all the opposition of the seven Nations which he promised to destroy that this was indeed the sin whereby they tempted the Lord in the wilderness appears by the place cited And that it was the same sin from which the Apostle here dehorts the Hebrews it 's evident if ye compare with the Text that application which the Apostle makes of it vers 12. an evil heart of unbelief And vers 18 19. and chap. 4. vers 2 3 11. not in regard of outward enemies for they were never more under them than now But that we may know how the Lord is tempted by unbelief in his power let us enquire what it is to believe in the power of God that so one contrary may discover the other The Christian Faith is carried to a twofold formale objecti it looks at two things in God not only truth in all his words as well commands threatnings c. as promises but also power and strength for the effecting and doing what is pleasing in Gods sight This the Apostle speaks of Col. 2.12 See Notes in locum See an example of this in Abrahams faith whose faith is the pattern of the true Christian faith as he is said to be the father of the faithful i. e. of those who walk in the steps of Abrahams faith Abraham believed that God would give him an holy Seed Gal. 3.16 Confer Notes on Gen. 15.5 6. Observ 3. Observ 1. Hence it 's evident that they who believe not that the Lord is able to subdue all their spiritual enemies and bring them into the heavenly Canaan they are truly said to tempt the Lord by their unbelief in the power of God Observ 2. Reason of the mighty works wrought by believers See Notes on Gen. 15. Medie Observ 3. Observ 3. The operative power of Faith Observ 4. An answer to the pretence of impotency Observ 5. The reason of that ungodly life at this day so visible so rank in that which we call the Christian world Men believe not the power of God so true a Prophet was St. Paul who foretold what manner of Christians this latter age should bring forth and the reason of it 2 Tim. 3.1 Observ 6. The reason of iniquity abounding Gen. 15. Observ 7. The reason of the ruines in the false Christendom Repreh Who glory in Gods presence with them in this or that Congregation and boast that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of us when yet in whomsoever he is of this or that Congregation their
whom nearer Neighbourhood hath united together and Religion besides other particularities and obligations yet they estrange themselves one from other and how can they excuse their unpeaceableness they for their part bear them no malice yet they 'll have nothing to do with them It is just the case of Absalom and Amnon Absalom spake to his brother Amnon neither good nor bad he was his Brother yet spake nothing to him and what did Absalom think we bear Amnon no malice What saith the Text 2 Sam. 13.22 Absalom spake nothing to him for Absalom hated Amnon And I doubt not but if these men impartially examine their own hearts pretend what they will they will find hatred the cause of their silence we have a rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence or not speaking one to another dissolves amity and increaseth malice What if there have been differences among us Shall some petty quarrel prove a perpetual rupture Shall a small breach ravel all We profess our selves faithful men and the children of Abraham if we be so We wil do the works of Abraham Observe how he demeaned himself toward his Kinsman Lot Let there be no strife I pray thee between thee and me and between thy Herdmen and mine for we are brethren Gen. 13.8 Observe his peaceable disposition toward Abimelech a stranger though he had been injured by his servants Gen. 21.23 24 25. But yet more are they to be blamed who break the publick peace yet their reproveableness will not excuse us for hath not the great King of Heaven and earth issued out his commission of array to every one of us and commanded us to stand in a posture of defence against his and our true enemies not flesh and blood i. e. not men but against principalities against powers against spiritual wickedness in heavenly things Hath he not commanded us to take unto us the whole armour of God that we may be able to stand in the evil day Ye have the complete armour and all the parts of it Eph. 6 13-18 And how have we obeyed this command Rebels all we are Surely since we have so long refused to fight against God's enemies God hath sent an evil spirit among us as a spirit of contention and strife and taken our peace from us which we have so long abused to his dishonour and our own carnal security and ease Yea the patience of our God is wonderful toward us in affording us so long a peace notwithstanding our great unworthiness our rebellion our provocation against him he never afforded his people the Jews so long a peace the longest we read of was eighty years Judg. 3.20 our peace exceeds that number of years almost double and now it seems our iniquities are almost full Repreh 2. Others though they enlarge the bowels of their affections to some yet they straiten them to others The Jews had nothing to do with the Samaritanes and this zeal sometimes is so hot that it burns like fire James and John call'd for fire from Heaven Every Sect in Religion hath more or less been kindled with this fire they follow peace only with their own and cannot brook others Captain Jobson in his relations touching Africa tells that on either side the river Synebra was a several religion and the men extremely hated one the other yet he had not observed any thing in the one more hateful than in the other Exhort To follow peace with all men 1. It is a common Duty to be extended unto all men Three Duties there are towards all men 1. Mercy towards all in misery 2. Righteousness or Justice And 3. Peace towards all men And all these are grounded on the common love which ought to be extended unto all men 2 Pet. 1. 2. This is our general calling 1 Cor. 7.15 Col. 3.15 We are called unto peace that which every man ought to seek every man ought to follow it is a great commendation of a man that he followeth his calling though that be but particular how much more this general calling which is to peace 3. This is God's common and general design To erect the Tabernacle of David Act. 15.2 which is fallen down what 's that Love the congregation of his loving his Beloved his peaceable ones that 's the Tabernacle of David which signifieth love for David according to the letter must not build God an house because he had shed blood in abundance and made great wars 1 Chron. 22.8 9. Had David offended then in that he made so great wars at God's command Surely no but that we may know how the Lord prepares the way of peace 4. This is the happiness it self that which the people of God wished one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace be to thee the sum of all their wishes That which Christ brought with him into the world the Angels sang peace on the earth That which Christ leaves for a Legacy unto his Saints when he could give no better no greater Peace I give unto you my peace I leave unto you And shall we be so malevolent as to reject it He leaves it hominibus bonae voluntatis Christ speaks peace to our house and peace to all that we have and shall we be such Nabals such churles as to reject it 1 Sam. 25.6 5. This is the character and mark of God's Saints they are a peaceable people These men are peaceable with us Gen. 34.21 6. The Saints of God are loving and kind one to another pardoning and forgiving one another these are the true Israel of God the contrary are not Israelites 2 Sam. 21.2 the Gibeonites who pursued their hatred unto Saul after his death even in his seed they were not of the children of Israel but of the remnant of the Amorites The true Israel of God are peaceable It 's a Jews note but worthy a Christians observation and imitation the Gibeonites the high-minded ones the Amorites who are full of bitter zeal these are not of the children of Israel no they are not peaceable As this is a character of God's people so God is properly the God of such a people he is not the God of dissension but of peace 7. We complain of grievances and what are greater grievances than long and tedious sutes at Law These many have had experience of what so great as wars And of wars civil wars which we all fear and which many pray that God will avert If this common peace obtain there will be no living for contentious and dishonest Lawyers and a Soldier will be as useless as a chamber chimney in Summer Probus the Emperour worthy of that name said He hoped the Cities would ere long be kept without Garrison All the wars of late have been for the best way of serving God and Christ and the way is peace Rom. 14. Righteousness Peace and Joy And he that in these things serveth Christ is accepted of God and approved of men Sign Do we follow peace Then will we use
purposing to do and actual doing of the Word Doubtless no for since God rewards every man according to his works he who according to his purpose performs the act shall receive a greater reward than he who purposeth indeed but hath not opportunity to do it As Soldiers who have actually an enemy to encounter have better pay than they who lie in Garison although they stand upon their guard too and wait for opportunity and wish for it and are in jeopardy every hour As also because there may be velleities desires and purposes in the heart of a man which are good beginnings yet prove addle and to no end because whether his purpose be 1. First counterfeit and hypocritical or 2. whether it be because affections work powerfully in the presence of their objects or 3. what ever the reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing or other intervenes and hinders his purpose from accomplishment as we see in the case of intemperancy the Drunkard will weep and howle and purpose and vow and swear and bind himself with resolutions as Sampsom was bound with cords yet when the Philistines come upon him when his drunken companions potu cadentes such as fall with drinking as St. Hierom interprets the word when these Philistines come upon him he breaks all his purposes as Sampson did like cords of tow But if we compare intentions of doing the Word together with intentions is there a difference in regard of them Questionless there is according as these are spun out and drawn nearer one then the other unto real action although neither of them throughly perform the deed insomuch as God accepts one will for the deed it self and not the other so he saith to Abraham because thou hast done this and hast not spared thine only Son therefore blessing I will bless thee though Abraham indeed had not done it but in the event spared his only Son And the Scripture testifieth that by Faith Abraham offered up his only Son Hebr. 11.17 though indeed he did but offer to offer up his Son But God saith not so of David that he had built the Temple though in full purpose of heart he had built the Temple as God himself witnesseth But away with all these needless and vain contemplations Christ say some hath done and suffered all things already to our hand and therefore what need we do any thing 'T is true indeed Christ hath done and suffered all things but not that we might do and suffer nothing at all No no St. Luke being about to relate the story of our Saviours active and passive obedience saith they were things completae in nobis St. Hierome surely read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as some since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.1 2. Christ was a doer of the Word that we also might be doers of it and therefore he saith not it behoves me but it behoves us to fulfil all righteousness Matt. 3.15 and 5 17-20 Rom. 3.3 But wherefore then came Christ was it not to fulfil the Law for us Yes doubtles but so for us that also in us for what the Law could not do in that it was weak through the flesh God sent his Son made in the similitude 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. Thus Christ is the end of the Law for Righteousness to those who believe You know though God raised up Saviours to deliver Israel yet were the people themselves put upon it to fight and hazzard their own lives under the conduct of their Judges and Saviours and though Joshuah fought the Lords battles yet every man came with his life in his hand 'T is a phrase often used Joshuah arose and all Israel with him I have overcome the world saith the true Joshuah or Jesus Joh. 16.33 Hebr. 11. what then be ye idle Nay therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of good chear so our English hath it the Vulg. Lat. better Confidite be bold be of good courage that ye also may overcome the world 1 Joh. 5.5 Where he seems to answer to his type Joshuah who speaks thus to his Captains and men of war whom he had commanded to put their feet on the necks of the five Kings fear not nor be dismayed be strong and of a good courage for thus shall the Lord do to all the enemies against whom ye fight Josh 10.25 Zach. 10.5 Luk. 10.19 Behold saith the true Joshuah I give ye power to tread upon Serpents and Scorpions and upon all the power of the enemy And the God of peace shall tread Satan under your feet quickly Christ doth all therefore yet so that the Saints do all with him And 't is as true that Christ hath suffered all things for us for after he had offered one sacrifice for sin for ever he sate down at the right-hand of God yet that sacrifice exempts not us from offering up our sacrifice of our sins for what follows Henceforth he expects that his enemies which are our sins be made his footstool Hebr. 10.12 13. So St. Paul understood the sufferings of Christ Col. 1.24 I fill up that which is behind of the afflictions of Christ in my flesh Nay the sufferings of Christ are so far from exempting us that they infer our suffering with him Rom. 8.17 2 Cor. 1.6 7. 2 Tim. 2.12 Hebr. 6.12 For Christ suffered for us leaving us an example that we should follow his steps saith St. Peter and because Christ hath suffered for us in the flesh arm your selves also with the same mind But be it so that our doings and sufferings be necessary yet not as causes but as means as conditions as the way to the kingdom not the cause of the kingdom That is as if they should say they are not proper causes but Metaphorical which is the best interpretation I can make of it otherwise I appeal to all Logicians is it not a downright contradiction for what are means or wayes or conditions but causes and so they are causae quaedam salutis inferiores saith Calvin Without doubt this Opinion first arose and hath been since maintained by men zelotical for a dead Faith who commonly are no friends to true Logick and therefore cannot distinguish between a cause in the latitude of it and a meriting cause But to place obedience among the consequents of salvation is to make it Arbitrary and left to our discretion and then 't is like to be well done for if obedience be conceived as gratuitum which according to Aquinas if done is accepted if not done there 's no harm done most men will be like begging strangers or Fidlers who scrape a long time till they have gotten some thing and then a stroak or two and we thank you and there 's an end No no they which have done that which is lawfull and right shall live Ezech.
18.19 22. for not the hearers of the Law but the doers of the Law shall be justified which is the parallel to my Text Matt. 7.21 Rom. 2.13 Our Apostle shall put this point out of controversie vers 25. He that is not a forgetful hearer but a doer of the Word this man shall be blessed in his deed But if doing be causally necessary there 's great danger lest men presume and pride themselves of over-doing and doing more or else despair of doing so much as they ought to do Our Saviour saith neither for when ye have done all these things that are commanded you say we are unprofitable servants therefore we need not despair of doing what we ought neither can we presume of over-doing or doing more than we ought Luk. 17.10 for not to be a doer of the Word lest a man should be proud is all one as if a man should fear to be in perfect health lest he should be sick A true doer of the Word cannot be proud of his doings because he doth that word which saith he shall not be proud Nor rests he in any good work he hath done St. Paul forgot those things that were behind and where God remembers the Saints of their good works Lord say they when saw we thee an hungred and fed thee or thirsty and gave thee drink or a stranger and took thee in or naked and cloathed thee A faithful doer of the Word knows that God is the Α and Ω he that begins the good work in him continues and finisheth all his doings hereby not man but God the Father is glorified that ye bring forth much fruit and that we be full of the fruits of righteousness to the glory and praise of God Yea if he receive praise 't is no otherwise than as an Apprentice or Servant receives money not for his own but for his Masters use All his works are wrought in God and from him and through him and to him are all things to whom be glory for ever Amen And can such a doer of the Word be proud of his well doing No say the other there 's more danger lest he despair of doing so well But why so God indeed requires that every man should be a doer of the Word but he requires not that every one Repentè Poeta prodiret Non eadem à summo minimoque Poeta should presently be an exact doer of the Word for who knows not that there are different degrees of doers Incipientes Proficientes and Perfecti that there are Children and Young Men and Old Men in obedience And howsoever we are all Created unto good works yet according to the different dispensation of our Creators for the Word is often plural in the Original 1. God the Father Creates us Children out of the obedience of the Law which makes us willing 2. God the Son Creates us Young Men out of the obedience of Faith which makes us able 3. God the Holy Spirit Creates us Old Men out of the obedience of Charity so 't is in the Vulg. Lat. 1 Pet. 1. which makes us actually doers of the word such as he himself is in the world 1 Joh. 4.17 This I note the rather because 1. Some there are who place the perfect doing of the Word in the first step and degree a meer velleity and willingness to do it and will have that man Rom. 7. to be the pattern of a perfect doer of the Word 2. Others will have him no doer of the Word at all I hope with your favour I may meddle with this controversie so far as to reconcile it 1. This man doth the evil which he hates and would not do therefore he is not a perfect doer of the Word the good which he would do he doth not therefore he is not a perfect doer of the Word yet good he would do though he do it not therefore he is in part a doer of the word True it is that even such a Child is known by his doings whether his works be good yet God requires not the same measure of obedience of such a youngling whether St. Paul himself or personating another it 's not material and of such an one as Paul the aged he requires not that both should be equally doers of the Word But if no other shift will serve the turn they betake themselves to that last refuge of laziness that bane of all good endeavours Impossibility They are not able they say to be doers of the Word indeed they are not willing they are idle they are unwilling therefore they say they are not able Little do these men consider how they reproach their Maker as if the only wise and good God should seriously command his Creature to be a doer of his Word and promise eternal happiness upon condition of obedience and upon disobedience threaten everlasting misery yet knew that it were impossible by any means to be a doer of the Word Is not this all one as if God should peremptorily say that no man should be saved every man should be damned for ye well know the Rule Conditio impossibilis aequavalet negativae as if the Prince of darkness though so weak that he flyes from him that resists him yet were so strong that he could without controul rule in the children of disobedience and irresistibly bring about and finish his work of sin yet the King of the Princes of the earth whom no power is able to resist who is stronger in us than he that is in the world he could not accomplish his work of Righteousness Come on saith the Captain if ye take this Tower c. All they are able to say to these and many the like reasons is shew us the man that hath been or is such an exact doer of the word The word tells them of those who as the Scriptures testifie have been such as of Josias Zacharias Elizabeth and others They answer these had their failings these had their sins presumptuous men God who knoweth the heart he saith They walked in all the commandments of God blameless that they turned neither to the right hand nor to the left Men who know not the heart but only the outward surface of things they say no. But if I knew such an exact doer of the word God forbid that I should shew him to those men I much fear they are of Herod's mind when he enquired Where Christ was born that he forsooth might come and worship him Experience in all ages hath proved that in the judgment of the evil world it hath been fault enough to be a doer of the word wherefore did Cain slay his Brother saith S. John but because his own works were evil and his Brothers righteous And when Jonathan asked Saul why David should be slain and what evil he had done That was evil enough Saul cast a Javelin at him to kill him Thus when our Saviour appealed to the Jews Which of you convinceth me of sin That very
obtained promises stopped the mouths of Lions quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valiant in fight turned to flight the armies of the aliens Hebr. 11.33 34. If we refer this victory over the world atchieved by those that are born of God unto superiour causes of it it 's to be ascribed unto God the Father through Christ the Son Ye are of God saith our Apostle therefore ye have overcome them 1 Joh. 4.4 and 1 Cor. 15. Blessed be God who giveth us victory through our Lord Jesus Christ If we look at the motive and principle in God it is his Love in all these things we are more than conquerours through him that loved us Rom. 8.37 Through him indeed for having himself conquered the world he yields it over unto us as many as are born of God and in the kingdom and patience of Jesus Christ for so Joshuah having himself trodden on the necks of those five Kings Josh 10. he called for all the men of Israel and said unto the Captains of the men of war which went with him Come near and put your feet upon the necks of these Kings c. fear nothing saith he nor be dismayed be strong and of a good courage for thus shall the Lord do unto all your enemies against whom ye fight And even so the true Joshuah Behold saith he unto his Brethren that are born of God I give you power to tread on Serpents and over all the power of the enemy and nothing shall hurt you Luk. 10.19 And when the Lamb had overcome the Kings Apoc. 17.14 't is added that they who were with him were called and chosen and faithful and therefore the victory of those who are born of God is in the Text ascribed to Faith according to that of our Saviour the great Captain of our Salvation who thus heartens on his Soldiers Confidite ego vici mundum be strong and confident or faithful I have overcome the world And yet it may be doubted whether all that is born of God overcomes the world for that 's the work of a perfect man saith Aquinas whereas there are inferiour degrees of those who are born of God I answer 't is true indeed degrees there are of those that are born of God 1 Joh. 2.12 13. yet is there no degree so low but hath with it an ability of resisting and not yielding to and obeying the world So that the victory of the world may be considered either 1. In the real and perfect accomplishment of it or 2. In the sincere and thorough will purpose and endeavour of so doing as also 3. According to the divers degrees of Faith in the Soldier of Jesus Christ they were the Captains of the men of war who set their feet on the necks of the five Kings Josh 10. And it is the speech of Christ to his Apostles I give you power c. and of St. Paul now an old Soldier a perfect man in Christ Gal. 5.24 The world is crucified unto me and I unto the world and I am able to do all things in Christ that strengthens me He was yet but a young Soldier when whether in his own person or personating another I dispute not he thus complains Rom. 7.23 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 such an one is as yet a child come to the birth but there is not so much strength as to bring forth yet will there is and purpose and endeavour as appears by his professed aversation and hatred of sin vers 15. and searching after ability to do it at vers 18. his heavy complaint for his disability and weakness vers 24. He was but a young Soldier in Christ when he cryed out Lord what wilt thou have me to do he was ready in will but weak Hercules strangled the Snakes yet in his cradle Christ is as yet infirm and weak 2 Cor. 13. What is Christ weak Yes as the Law is Rom. 8.3 by reason of our flesh like a lawful Monarch exhorting and commanding yet not able so fully as he would to effectuate his commands like David newly come to his Kingdom the Sons of Zerviah are too strong for him even tribulation and anguish God led them not through the way of the Land of the Philistines though that was near lest the people repent and return to Aegypt but God led them by the way of the wilderness Exod. 13.17 And yet even in this first and weakest age of Gods Child he may be said in some sort to overcome the world in that in will in purpose in resolution in holy endeavour he fights with it yea so effectually that he denies ungodliness and worldly lusts whiles he yields not but resâ—sts the Devil and he flees from him Jam. 4. even such a child is known by his doing Prov. 20.11 so that even such an one in a sort overcomes the world Our worldly lusts are our true enemies so the Apostle tells us that the wisdom of the flesh is enmity against God Rom. 8.7 and the friendship of this world is enmity against God Jam. 4.4 And the Apostles reason is remarkable the wisdom of the flesh is enmity c. because it is not subject to the law nor indeed can be so that whatsoever is not subject to Gods Law nor can be is Gods enemy Of the same nature is our envy hatred and malice pride covetousness anger c. which we guild over with other names either 1. Good as calling envy hatred and malice by the names of zeal and religion and pride knowing of a mans self and his place and covetousness good husbandry or thriftiness c. Or else 2. call them by the names of things though not good yet pardonable as infirmities and frailties and weaknesses of the Saints and then all 's well so that it 's no marvel that the Apostle calls lusts deceitful and deceivableness of unrighteousness and a mystery of iniquity It is the grand imposture and the greatest deceit in the world when we do so dangerously couzen and cheat and mistake our selves taking our friends for our foes and our foes for our friends hating the things that we should love and loving the things that we should hate Thus we love our home-born fleshly lusts and embrace them as our dear and bosom friends which are indeed our greatest enemies the enemies of our own houshold Matth. 24. fleshly lusts war against the soul 1 Pet. 2.11 they seem our friends as those which are born in us of our flesh and of our bone but they are indeed our enemies as being such as cannot be subject to the Law of God as swallowes and bats and rats and mice and other vermine because they are bred in our houses they seem to be tame but they can never be tamed so the wisdom and holiness and lusts of
But the Apostle tells us That the flesh lusteth against the spirit And so it will do But to whom doth the Apostle write so Is it not to the Galatians they were as yet little Children young and weak ones Gal. 4.19 And doth not the Apostle say That the spirit lusts against the flesh Yes but I find a strong inclination to my former lusts and would gladly do them Yea but follow thou the lusting of the spirit and by that means thou mayst not do the things that thou wouldst Thou wouldst hate thine enemy and because hatred is universi generis thou wouldst hate all that belong to him even to his beast Exod. 23.5 If thou seest the asse of him that hateth thee lying under his burden and wouldst forbear to help him thou shalt surely help him walk in the spirit and follow thou the lusts of it and thou shalt not fulfil the lusts of the flesh But alas I have tryed often and have been often foiled God sometimes suffers the weak silly man to fall that he may know how weak he is in himself and may seek his strength in God Thus Peter was over hardy and presumptuous of his own strength he would dye with Christ that he would And therefore the Lord suffered him to be foil'd and be afraid at the voice of a silly maid Thus a wise Commander in war will cause some cowardly Lubbar to be well cudgelled and beaten that he may find his strength But thou art yet but a child and therefore though thou be foiled yet there 's pardon for thee So our Apostle assures thee 1 Joh. 2.12 I write to you children that your sins are forgiven you The Lord expects no more of thee than thou art able to do and though he set thee to fight with a stronger enemy than thou art able at present to grapple withal yet be not dismayed what thou canst not do he 'l do for thee for he knows well what thou art able to do and will not suffer thee to be tempted above what thou art able and as the child is so is his strength Judg. 8.20 21. There Gideon bad his son Jether fall upon the two Kings of Midian but Jether was afraid saith the Text because he was a child The two Kings of Midian now terrifie thee Midian who are they the false judgement these Midianites are a very potent people the young children of God are extremely afraid of them they fear the false judgement of the world they stand much upon their reputation in the world especially they fear the two Kings of Midian who are they Zeba and Salmunna i. e. killing and bloudy zeal and commotion and tumult two terrible Kings that now reign and thou art afraid of them because thou art a child but Gideon pardons thee he who breaks and destroys Midian so Gideon signifieth and when he bids thee kill them he doth it himself Esay 9.4 And as he doth so do thou likewise consider him who endured such contradiction of sinners against himself lest ye be wearied and faint in your mind Heb. 12.3 But I shall one day perish before mine enemy as David speaks despairingly then what shall become of me The Lord whose Soldier thou art he takes notice of all and every one who fights his battles And indeed I fear they are not so many but that they may be easily noted by him who tells the number of the stars and calls them all by their names Thou art enrolled in his matricula Though thou dye in his quarrel and thine enemy be not throughly overcome yet it is the Soldiers honour that he dyed fighting the crown of life is laid up for thee I have fought a good fight saith the old Soldier I have kept the faith Henceforth there is laid up for me a crown of righteousness which God the righteous judge shall give me at that day and not only to me c. 2 Tim. 4.8 Mean time thy name is written in the Book of the Lords war and warriours Numb 21.14 In the book of Jashar among the righteous And comfort thy self and others with these words 3. This is the victory that overcomes the world our faith This is somewhat an hard saying and will require some explication of two terms what 's meant 1. By Faith 2. Victory 1. Faith is here not abstractly and nakedly to be understood but concretely as joyned with hope which we call confidence and with patience and other graces annexed thereunto And thus the Apostle understands it Cast not away your confidence which hath great recompence of reward for ye have need of patience Heb. 10.35 36. Confidence is compounded of Faith and Hope And as the Apostle here understands it it includes patience also And where Faith is called a shield Ephes 6. It 's not properly to be understood of Faith but as concrete with patience whose property it is to defend and keep possession of the soul as our Saviour speaks In patience possess ye your souls Luk. 21.19 Thus where it is said be faithful unto the death and I will give thee the crown of life patience is involved in Faith whose property it is to endure vincit qui patitur This Faith is said to be the victory a speech which according to us seems very improper The meaning is Faith is the cause of the victory Faith is the weapon the Saints use for obtaining of the victory 1. I shall make proof of this point 2. Shew the reason of it 3. Answer an objection 4. Lastly make use of it to our selves 1. The proof of this is evident as by other places of Scripture so especially Heb. 11. which is a list of all the notable Captains and Soldiers of the true Josuah who by faith overcame kingdoms wrought righteousness obtained promises waxed valiant in sight put to flight the armies of the Aliens 1. They overcame kingdoms typified by all those seven Kingdoms in the Land of Canaan overcome by Josuah Thus as the Heptarchy in this Land was reduced to the soveraignty and dominion of one Kingdom so it is in this our Land when the seven Nations the Heptarchy is subdued in us when the many Lords that have ruled over us are now subdued and all brought under the subjection of one King then the Lord our God and Christ is all in all then his Kingdom is come and his will is done Esay 26. therefore 't is added they wrought righteousness Thus when the Lamb hath overcome the kings Apoc. 17. 't is added that they who were with him were called and chosen and faithful 2. The reason of this will appear from the consideration of that power which is imparted unto the Saints of God through Faith in Jesus Christ vers 5. for whereas all power is given to the natural Son of God Jesus Christ Matth. 28. So that he is equal with God Phil. 2. and so the Jews themselves argue Joh. 5.18 He said God was his Father making himself equal with God Hence
there Who opposeth and exalts himself above all that is called God and is worshipped so that he as God sits in the Temple of God shewing himself that he is God Beloved if the Pope and the Devil and all wicked men in the world were subdued if the Devilishness if wickedness if the evil world within us be not subdued if envy pride covetousness wrath bloody zeal gluttony drunkenness c. if these prevail over us and in us what doth it profit us What doth it profit us though we subdued the world without us and lose our own souls O let us make clean the inside of the cup and platter let us subdue the enemies within us and then God will fight for us against all our enemies without us This is the victory that overcomes the world even your faith I have dwelt longer upon this Text than I minded when I first made choice of it and that the rather because this is a quarrelling and contentious age wherein men spend their anger their hatred their indignation and their enmity upon persons rather than things upon others rather than themselves as if all the evil were without us all our enemies were outward none of our own houshold none in our own bosom whereas indeed our greatest enemies are all there certain it is God hath not put these affections of aversation hatred anger and indignation in us for nothing but they have their objects if men knew them and the Text points us to them they are all the things that are in the world for so our Apostle summs them up 1 Joh. 2. and these are the enemies to be fought withal and overcome by faith Wherefore I beseech ye suffer the word of exhortation let me use the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 13.22 and I shall speak of this Text but only this once That we would endeavour through faith to overcome the world For the due handling of this exhortation I shall 1. Propound certain motives and arguments to enforce this Duty 2. Certain Notes and Signs whether we perform it yea or no And 3. Helps and means for our furtherance hereunto 1. The motives may be taken from the consideration of our enemies Forces 2. Our own succours 3. Our General and Leader 4. His Captains and Followers And truly he who fights the Lord's Battles hath need of all the comfort and all the exhortation that may be 1. As for our enemies though many and they maliciously bent and their Leader goes up and down seeking whom he may devour yet he hath no more power to hurt us than the Captain of our Salvation will allow him 't is true he besiegeth thee so he did Job and went up and down and round about that hedge of God's providence which God hath fenced him withal but he had no power at all to hurt him nor can he hurt thee but by permission of God no he cannot touch a Swine without leave as one of the Ancients hath it he hath a most malicious will but no power but what God permits unto him 2. The consideration of Divine Assistance may animate us Commanders of old and at this day are wont to encourage their Soldiers from the presence of God with them so did Cyrus in his wars as Xenophon reports of him so did the Romans in their wars thus nay much rather may the faithful be encouraged in this fight against their spiritual enemies Fear not saith God to Abraham for I am with thee Gen. 26.24 and Moses to Joshua the Lord saith he doth go before thee he will be with thee he will not fail thee neither forsake thee fear not neither be dismayed Deut. 31.8 Thus Abijah strengthens himself and his Army 2 Chron. 13. As for us the Lord is our God and we have not forsaken him God himself is with us for our Captain and what comes of it vers 18. The children of Judah prevailed because they relyed upon the Lord God of their Fathers And the Lord is with thee thou mighty man of valour saith the Angel to Gideon Judg. 6.22 And hath not the Lord himself made himself known unto the faithful by that most familiar name of Emmanuel God with us And I am with you saith he to his Disciples unto the end of the world and that which the Lord saith to Joshua Josh 1.5 The same the Apostle applies unto all the spiritual Hebrews those who have passed out of the wicked world Hebr. 13.5 6. He hath said I will never leave thee nor forsake thee so that we may boldly say the Lord is my helper I will not fear what man shall do unto me 3. Consider our General and Leader 't is not in vain said that a couragious General is the life and spirit and strength of his Army much more truly may it be said of the Captain of our Salvation the true Joshua he hath overcome the world among all those examples of a victorious faith reckoned up by the Apostle Hebr. 11. Joshua is not once named yet were his conquests greater and more in number than all the ancient worthies recorded in that Chapter what 's the reason The Apostle well knew he was the principal type of the true Joshua or Jesus who not only is the pattern and example to his Soldiers that as he hath done so should they also do but he it is in whose name and power all those worthies yea all the Saints of God from the beginning of the world have overcome the world he it is that works all our works in us he it is who hath from the beginning and shall for ever work all his works in Believers of which we may understand Joh. 21.25 Psal 139.17 This great Commander in chief it is who hath overcome the world and all the lusts that are in the world and Satan the Prince of the world this was figured by Jericho a known type of the world this was typified by all those seven nations the Canaanites the Perizites the Jebusites the Amorites c. all which are worldly lusts within us This was figured by the conquest of Ai and the King of it i. e. of the world and the Prince of the world for where it 's said Josh 8.28 That Joshua burnt Ai and made it an heap for ever even a desolation unto this day There 's not so much intended a desolation of the earth as a destruction and utter desolation of the world of iniquity the Devils world when he shall be no more when God shall be all in all when Christ shall reign in his Saints and make of a City an heap Esay 25.2 Thus Joshua crucified the King of Ai i. e. the Prince of this world Col. 2.15 When he spoiled principalities and powers and made a shew of them openly triumphing over them in himself The like we may understand of all Joshua's conquests and they please us well when we consider they were all wrought for our sakes Thus we contentedly relate and hear
a proportionable help is necessary which is here propounded in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the Lords might Observ 2. The Lord is strong this all men are content to grant as that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when we Exhort to be powerful and strong in him These and such like Exhortations are commonly entertained with sighing and groaning at the bâ—st and 't is commonly said That these things indeed ought to be done but who can do theâ— Observ 3. Wherein the Christian strength lyeth wherein else than in his arm Mine arm shall break a bow of steel and Christ is that Arm as I have heretofore shewn Be thou our Arm every morning He shews strength with his Arm Luk. 1.51 Yet how few truly know this so that the Prophet asked To whom is the arm of the Lord reveiled They think it strange that ye rush not with them into the same excess of riot Repreh Those who are weak in pious resolutions How many are they who before the receiving of the Sacrament or upon reading or hearing what their duty is take up pious purposes to leave such or such a sin suppose drunkenness yet when the Philistines come upon them c. they break all their purposes like Cords of Tow What 's the Reason they are strong only by their own strength they are not strong in the Lord Alas what they do they know not They make the strong one to serve under their sins Esay They 'l try how strong he is Hear how he complains As a cart laden with sheaves The Lord is strong and patient but take heed lest thou weary his patience patientia laesa fit furor 'T is the Lamb that takes away the sin if wearied there is a fury of the Lamb Revel 6.16 It 's an heavier commination than we are aware of where our Lord saith Such or such a sinner shall bear his sin Levit. 24.15 He that curseth his God shall bear his sin ye shall bear the sins of your Idols and ye shall know that I am the Lord Ezeck 23.49 When God will be no longer patient nor bear his burden but casts it upon the sinner himself O how Cain complained Mine iniquity is too heavy c. No man doubts but the Devils works may be accomplished in us See Notes on Col. 3.1 But I beseech ye think seriously of it whether is stronger the Lord or Satan God or the Devil Christ or Antichrist if we propound this question at large who will think it worth the answering We will heap then all the titles of Power and Might upon Christ that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnipotens with whom nothing is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if now the question be put wherein he shews his great strength we talk of in whom he declares his exceeding great power c. And whether he be able and strong enough to overcome thy sin or no thine envy thy pride thy gainful deceit thy churlishness thy wrath thy covetousness thy gluttony thy drunkenness thy lying thy cursing swearing unchastity c. If the question be thus put all the power we talk'd of will prove just nothing Consol Hast thou wickedness against thee Thou hast the good God for thee Hast thou the subtil Serpent against thee Thou hast for thee the only wise God and Wisdom always exceeds subtilty as far as the light excels darkness Hast thou a spirit against thee Thou hast the Father of Spirits and the Lord who is a Spirit for thee 2 Cor. 3. Hast thou the strong man against thee Thou hast the stronger man for thee Luk. Hast thou the spiritual wickedness and quintessence of wickedness against thee Thou hast the quintessence of Power the Power of the Lords Might for thee But alas I find my self exceeding weak There 's the more hope thou wilt be strong Sick men seem yea are exceeding strong oftentimes while the strength of their disease is upon them but when they begin to recover they find themselves very weak and feeble But then is there the most hope of them When I am weak then am I strong Rom. My strength is perfected in weakness Have then Faith in the Lord and out of weakness thou wilt be made strong Heb. 11.34 This is utterly a great fault among us we conceive that we should be what we ought to be all at once It is sown in weakness it 's raised in power 1 Cor. 15.43 Be strong in the strong one and he will take away all thy weakness Agnus Dei tollit peccata mundi Jesus Matth. 1. Ex Etymo nominis saves from sin Confer Rom. 11. To heal diseases Matth. 13.15 is to forgive sin Mar. 4.14 The Lord healeth the soul Exod. 15.26 Heal my soul for I have sinned against thee Psal 41.5 Christ when he healed Diseases forgave sins Mar. 9.2 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wilt thou be strong as our Lord asked wilt thou be made whole Joh. 5.5 As the Lord asked the blind men What will you that I should do for you Matth. 20.32 As for corporal health and strength there 's no doubt but of spiritual Some have contracted such a weakness such a long custom of infirmity and weakness that the question may be well made to them Wilt thou be made whole sound and strong So the covetous man the drunkard the proud man If one were asked this question whether he would be healed of any of these weaknesses he would hardly be made believe that he is sick Men are sensible of their bodily weakness quickly but if the covetous man that had been sick of that disease thirty eight years should be asked the question he knoweth not that he is sick of it Such Diseases take away the sense and pain of them and the longer they continue the less they are felt Our Lord exhorts the Sheep that they should not fear of themselves they are exceeding timorous and fearful creatures So that when he exhorts them not to fear it is not in any respect unto the nature of the Sheep but the power of the Shepherd David kept his Fathers Sheep The Lamb is said to have made war not the Sheep The power and strength is in God not in the man The man is wise and strong that builds his house upon the Rock Matth. 7. The strength is not in the man but in the Rock 'T is evident how vain hope in man is the Israelites were then the strongest when the fewest One of you shall chase a thousand The stronger one takes all our burdens off us upon himself and invites us to cast them upon him Cast thy burden upon the Lord c. and promiseth therefore because we do so security Isa 26. Psal 121.1 he takes himself to be engaged to those who trust in him Isa 26. even because they trust in him Every high thing must be brought low when the true Josiah reigns then he takes down the high places 2 King 23. the high
mind the lofty thoughts of our own power and strength Isa 2. Before he come our mind riseth with every good duty we perform this or this I did my power my wisdom c. All this while there is nothing ascribed to the Lord 't is plain the true Josiah is not yet come to the Kingdom 't is plain there is yet no faith or little in the strong one Prov. 20.6 But a faithful man who can find So long therefore as a man declares himself weak Christ and Faith in him is not yet come but when Faith is come when Christ is come the man then is said no more to work but Christ to work in him but his works are said to be wrought in God Joh. and that mightily Phil. Christ is said no more to live but the man in Christ Gal. 2.20 Whatever is of the first birth Wisdom Righteousness Beauty Strength c. it must be first corrupted and deformed before it can be accepted of God the hand of Moses must be first made leprous then healed Naaman the Syrian beautiful as his name sounds must be first made leprous before he could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses is said to be The Lord hath determined to stain the pride of all Glory Isa 23. Before we can be strong in the Lord we must be weak in our selves weak in our own understanding we know not what to do but our eyes are toward thee weak in our own wills and therefore we must resign them up unto Gods will Lord what wilt thou have me to do Men and Brethren what shall we do The Reason is in regard of Men and God 1. Men are blinded by their former sins they are proud and if any thing that 's good befall them they ascribe it unto their own power their own wit c. As the fly in the Fable sitting upon the axle-tree Oh saith she what a deal of dust do I raise Adam would be wise c. Job 11.12 he thinks himself wonderous wise extreme witty especially young men who have least cause and therefore before they can be truly wise they must be brought to their wits end 2. In regard of God that he may take occasion from hence of glorifying his Wisdom Power and Goodness 2 Pet. 2. Wherefore I will arise saith the Lord Psal The Lord saw there was none Isai By this means the Lord brings the man to the acknowledgement of his duty Our eyes are toward thee when all helps fail not before if he can lay hold on a rush he will As we must know our own weakness so his power This every man cannot know for howsoever we all can talk of God and his great power yet they only know it who are in him Psal 56. In God will I praise his power my strength will I ascribe to thee His readiness to help they that know thy name who will trust in him whom he knows not The Lord hath hitherto graciously preserved me therefore surely all is well with me I have been strong in him this is no good argument Pharaoh perished after all Aegypt was destroyed Senacherib escaped the Sword of the destroying Angel but he was reserved for a worse judgement NOTES AND OBSERVATIONS UPON EPHESIANS VI. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put ye on the whole armour of God that ye may be able to stand against the wiles of the devil THese Times are Martial and Warlike those perilous times whereof St. Paul forewarns Timothy and Us 2 Tim. 3.1 2. And every one of us by our Baptism is registred in the Matricula we have every one of us entred our names among the Soldiers of Jesus Christ to fight under his Banner against Sin the World and the Devil and to continue Christs faithful Soldier and Servant to his lives end This consideration speaks the fitness of the Text. The words are part of a Military Oration vers 10. The Apostle one of the great Colonels under our Lord the Commander in Chief he exhorted his Soldiers to put on courage Here he exhorts them to put on Arms or according to the Military phrase he sounds an Alarm classicum canit he calls all the Soldiers of Jesus Christ to put on their Arms the whole armour of God wherein we note these truths 1. The Devil hath wiles 2. God hath a Panoply or compleat armour 3. Believers ought to put on that Armour 4. Believers ought to put on that complete Armour that they may be able to stand against the wiles of the Devil That truth which is last in order of these words is first in nature for had not the Devil wiles there were no need of a complete armour to withstand them nor were there any need that the faithful should put it on but that they may withstand or stand against the wiles of the Devil therefore they must put on the whole armour of God 1. The Devil hath his wiles 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly way-laying or lying in wait Methodus imports a compendious way of handling any Art or Science or Trade 2. And secondly the Science it self because fraud and deceit is used in Trades and Arts. 3. In the worse sence it signifieth a compendious way to deceive and delude So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Art or Trade signifieth also fraud and deceit so the High and Low Dutch the Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is insidiae way-layings and layings in wait as the V. L. hath it howbeit others turn it insultus assaultings aggressiones violent settings upon a man to do him mischief so Diodati the French and Spanish The result of all is that by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn wiles these two things are signified subtilty and strength both which Coverdale puts into the Text rendring the word crafty assaults and indeed one without the other were uneffectual subtilty without ability to do mischief were rather to be sleighted and laughed at than feared violence without wit to guide it though it might do some mischief yet would soon work its own ruine Vis consilii expers mole ruit sua But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends both malicious subtilty and power strength and craft to guide it non nocent singula juncta nocent For proof of this that the Devil hath his wiles and his importunate assaults it will appear if we enquire in whom and wherein he exerciseth and practiseth his wiles his deceits his importunate assaultings and if we consider that well I believe every one of us will bring in evidence to this truth in me and in thee and in him the Devil practiseth his wiles that he is operative in every one of us in our disobedience for whence proceeds erroneous thoughts in us false Opinions c. but from the false erroneous Spirit the Spirit of errour whence the deceitful lusts but from this wily Deceiver this grand Impostor Observ 1. The Devil hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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