and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
received by Moses and Juvenal Satyr 15. writes of Moses Tradedit arcano quaecunque volumine Moses Wherein the Satyrist though a stranger to the Common-wealth of Israel yet acknowledgeth more than many who seem to be great knowing Christians will confess that Moses's writings were mysterious 2. What offices had Moses and what is it for God to appoint Moses unto these offices 1. Moses is most taken notice of for a Prophet and indeed he was an extraordinary Prophet as appears Numb 12.6 7 8. from whence our Apostle takes part of this Text for there the Lord saith Moses is faithful in all my house the faithful Prophet and Ambassadour of the Lord unto his people but besides Moses his Prophetical Office he was a King and Priest also 1. He was a King Deut. 33.5 He was King in Jeshurun 2. Moses had also a third Office he was a Priest an extraordinary Priest who consecrated Aaron and his Sons to the Priest's Office Exod. 40. and more plainly Levit. 8. where he not only sanctifieth Aaron and his Sons but also himself executes and performs the Priests office so that ye perceive he was a King a Priest and a Prophet a figure of him whom he saith God would raise up like unto him who was a King a Priest and a Prophet but there is another kind of making which precedes all this dignifying and honouring viz. that inward operation of God in the hearts of men whereby he fashions them according to his will as Job 10.8 Thy hands have fashioned me and made me Psalm 33.15 He fashioneth all their hearts and informs them with his Image his Christ without whom nothing was made that was made 3. When the Apostle saith that God appointed Moses to his office the word our Translators turn appointed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make now making may be understood either for producing a thing out of nothing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to create is sometimes used The word is sometimes taken for advancing and dignifying one as by appointing him to some great place or office and thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken often in the same sence The Lord made Moses 1 Sam. 12.6 Acts 2.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath made this same Jesus whom ye have crucified both Lord and Christ Thus the Lord Jesus made Mark 3.13 Twelve whom he called Apostles he advanced and appointed them to the office of Apostles Reason Why did the Lord appoint Moses to his offices He knew the employment he would set him about would require a skillful and able workman not any one of his offices but might take up the whole man and therefore he so ordered by his providence that he should be brought up in all liberal Arts and Sciences in all the Learning of the Egyptians Acts 7. that he should be trained up in Martial Discipline also for Josephus relates Stories of Moses's Martial Feats as the war waged against the Ethiopians wherein Moses was Commander in chief for the Egyptians indeed what education could the reputed Son of a Princess want Observ 1. Our God is not inert not idle in the world he is making somewhat purissimus actus non potest non agere My Father worketh hitherto saith the Son of him and I also work He is not such as the Epicureans feign him without providence he orders the world sets up Government among men Observ 2. Note here the special advancement and Dignity of God's people they are such as God hath made And hath not God made all men Yea all the creatures And what Prerogative then is this of God's peculiar people that he hath made them It is true that God hath created all men but his peculiar people are made anew Deut. 32.6 Esay 43.7 The Lord thus advanceth every one that is called by his name I have created him I have formed him yea I have made him he hath made us and not we our selves And could any think that any man could make himself The Holy Spirit speaks of the better creation and making as it presently follows He hath made us c. We are his people the first fruits of his creatures Observ 3. The true Dignity and Advancement is from God Repreh 1. The bruitish man who takes no notice of God's work in him Psalm 92.5 6. Repreh 2. Who blames his maker for his own sin as if God had made him wicked It is true The Potter may do what he will with his clay But what wise Potter will make a Vessel to break it in pieces And therefore it is not said Jer. 18. that the Potter himself marred the Vessel but that the Vessel was marred vers 4. and who marrs that but thy self Thy destruction is of thy self O Israel Consider in reason can God be said to endure with grief with much long-suffering and patience which he himself is the maker of Thy child or servant takes ill courses wasts his time and thy goods he is thy child and servant and thou hast bowels of compassion and bearest with him couldst thou in reason be said to be patient towards him if thou wert the cause of his lewdness if thou settest him a work Now see what thy God doth towards thee Rom. 9.21 22. Who fits these vessels to destruction but themselves There 's no cause named and surely God cannot be the cause of their sin it must be the Devil and men consenting to him and doing his lusts John 8. Yet thou hadst rather impute thy sin to God than to the Devil or to thy self What an hard opinion hast thou of God Axiom 2. Moses was faithful to him that appointed him Not to trouble you with the many significations of faith and faithfulness and how Moses may be said to be faithful to him that appointed him Faithfulness is taken here for constancy and truth according to the Orators description of it Fides est dictorum conventorumque constantia veritas The constancy and truth of what is spoken and promised Accordingly a man is faithful who is constant in performing what he is commanded and promiseth Thus God is said to be faithful The faith of God that keepeth Covenant Deut. 7. 1 Cor. 10.13 Hebr. 11.11 and when we keep Covenant with our God we are said to be faithful to him that makes us Acts 16.15 Moses was highly commended for this and that by God himself Numb 12.7 Reason Why was Moses faithful to him that appointed him The Reason may be in regard of 1. The office appointed him 2. Him who appointed him to that office 1. An office what ever it be committed to any ones charge and undertaken by him brings with it an obligation of faithfulness a kind of moral necessity 1 Cor. 4.2 1 Cor. 9.16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In regard of God who appointed him He was the maker of Moses he who advanced him to his high
been to Christ Nam cui facile fuisset lapides in panem ad naturae alterius confusionem convertere Luc Brug c. He that could have done this miraculous effect yet did it not teacheth thee to do nothing to please the Devil saith St. Ambrose 3. Though hungry yet wary he is lest Satan should entrap him in his meat The Devil takes all occasions and opportunities of advancing his own Kingdom He takes advantage of our natural necessary and lawful concupiscence thereby to hurt us Take heed he make not thy Table a snare unto thee by intemperance by drunkenness by luxury and sensuality 4. Learn from hence how to he have thy self when thou art tempted not presently to flie to humane helps nor to destroy our nature as we read of some who have made themselves Eunuchs for the Kingdom of God an unlawful way and of others who have pulled out their eyes c. Not to despair of God's help not to put God upon a miracle much less obey the Tempter but to make that wherewith we are tempted an object of vertue a vertue of necessity And thus doing thy pittance of outward bread how little soever shall bring thee to the inward bread the bread of life which is the essential word of God And this heavenly food is obtained by the outward Word whether Law or Gospel and Prayer Of the outward Word our Saviour speaks John 9.39 Ye search the Scriptures and therein ye think to have eternal life and they are they which bear witness of me This word must be highly esteemed as Job speaks Job 23.12 I have not departed from his Law I have esteemed the words of his mouth more than my necessary food This we must ruminate upon as the Israelites called it Man-hu that is What is it And then it will become Man-hu i. e. a portion as the Word also signifieth as ye have it in the Margent Exod. 16.15 The essential bread was in the midst of the Disciples when they were discoursing of it Luke 24.36 This must be done by faith Psal 37.3 By which therefore the Righteous man is said to live Habak 2.4 If thus we do Wisdom shall feed us with the bread of understanding Ecclus. 15.3 and give us the water of Wisdom to drink as the Wise man tells us Wisdom 16.25 That the Grace of God nourisheth all things according to the desire of them that pray for it NOTES AND OBSERVATIONS UPON MATTHEW V. 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he opened his mouth and taught them saying Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven WHen the Old Law was to be given by Moses he must go up into a Mountain And when the Prophet was raised up who like unto Moses was to give the New Law the Law of the Spirit life that is in Christ Jesus our Lord. He must go up into a Mountain the Mountain of his Holiness the Mountain of Essential Bliss and Happiness whence descends every good and perfect gift as from Mount Gerizim the blessings were given Hither resorted unto him the Multitudes of his Disciples Deut. 33.2 3. And hitherto let us resort unto him I invite you not to Mount Sinai the Mountain of horrible terrour and dread But unto Mount Zion whence the Spiritual Law goes forth with all love gentleness and sweetness Glory to God in the highest in earth peace to men of good will It is not of any ordinary Argument our Lord now treats but of bliss and happiness of the Kingdom of Heavens Nor is he any ordinary Teacher but the great Rabboni whom we all ought to have for our only Master even Christ O with what humility and condescent sate the King of Kings in the midst of the multitude of his Disciples and taught them his heavenly Lessons And as he imitated Moses on the Mount in giving of the Law so he follows David in the Preface to his Psalms propounding the description of the blessed man And thus our Lord propounds the chief good as the end of all our endeavours whereat all ought to aime Blessed are the poor in Spirit for theirs is the Kingdom of Heaven All the desires of men tend to bliss and happiness and end in it And therefore that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last end whereat all men aime to be blessed and happy Insomuch that no man is so barbarous but he naturally desires it so that the desire of it seems to be naturally implanted in us Yea Adam in Paradise enjoying much happiness desired yet to be more happy and much more may the Sons of Adam who have every day sufficient evil for the day desire some refreshing Now though it be agreed by all that bliss and happiness is desired by all yet herein most men are at a loss wherein that bliss and happiness consists Now herein is the great goodness and wisdom of our Lord Jesus seeing that he discovers wherein the true bliss consists 1. The poor in Spirit are blessed 2. The Kingdom of Heaven is theirs 3. The poor in Spirit are therefore blessed because theirs is the Kingdom of Heavens 1. Blessed are the poor in Spirit What a Composition is this Bliss and Poverty Poverty is believed to be the greatest misery and can the poor than be blessed Before we proceed farther let us examine this whether the poor can be said to be blessed A man may be said to be poor either 1. Who hath few of those outward things which the world calls goods or else 2. He may be said to be poor who is of a lowly mind Some there are who conceive those here to be called blessed who are poor in the former sense And there is some Reason for it 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor by it self and in it self considered doth not signifie such as are lowly without such addition made as here is So that our Lord may here call those poor blessed who abound not with outward wealth as v. 4. he pronounceth those blessed who mourn For there is no doubt but the aboundance of outward things brings with it much incumbrance and hinderance to the exercise of grace and virtue qui habet terras habet guerras yea it proves too often an incentive and nurse of vices And therefore the Apostle 1 Cor. 1.26 Not many mighty not many noble And St. James cap. 2.5 Hath not God chosen the poor of this world c. Yea St. Luke 6.20 relates our Lord's Words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the poor without addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer It cannot be denied but that the aboundance of outward things may overcharge the heart Take heed that your heart be not overcharged Luke 21.34 But so on the contrary may the want of outward things distract the heart which our Lord supposeth when he warns his Disciples take no thought for your life Luke 12.22 And therefore Agur prayed against both extreams
Such animosity such pride of Spirit brings the Curse with it Exhort To poverty in Spirit no man needs Exhortation to be happy c. Vide Not. in Psal 94.12 Such poor in Spirit are the Lord 's welcom Guests to his Spiritual Table These eat the blessed bread drink his Cup of blessing these he welcomes Eat O my Friends c. Vide Not. in Luke 12.4 5. 2. The Kingdom of Heaven is theirs who are poor in Spirit wherein we must enquire 1. What is the Kingdom of God 2. How it is said that the Kingdom of Heaven is theirs who are poor in Spirit 1. What is the Kingdom of Heavens 1. Sometimes it 's taken for God's Government of the World 2. The Church of the Kingdom of Heavens in this sence our Lord speaks Matth. 20. The Kingdom of Heavens shall be taken from you and given to a Nation bringing forth the fruit thereof And where St. Paul saith Col. 4. These only are my helpers in the Kingdom of God he seems thereby to understand the preaching the Gospel of the Kingdom 3. Sometime the Kingdom of Heaven is taken for all those inestimable good things held forth in the Word and Sacraments and this Kingdom is said to be in us to come to be in power c. And thus the Kingdom of Heavens is here understood And why the Kingdom of Heavens is theirs who are poor in Spirit The Reason of this will better appear in the following point 2. Hence it appears how the Kingdom of Heavens may be said to be theirs who are poor in Spirit for the Great King promiseth to dwell with them Esay 57.15 There he keeps his Court and manifests the Glory of his Kingdom and they reign with him Obs 1. The poor in Spirit are Kings so St. Peter calls them and Priests also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. The Prince of the Kings of the Earth he made them such Revel 1. Obs 2. Behold here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most unexpected Paradox The poor humble God fearing Souls invested with the Kingdom of God The wise man brings in the wicked wondering at it Wisd 5.1 5.15 16. Poverty and a Kingdom are most opposite Eccles 4.14 Obs 3. If the Kingdom of Heaven be theirs only who are poor in Spirit how few then are there among us who shall inherit the Kingdom of Heavens How few are there that shall be saved How few are there of us who in this regard can be called blessed men or women Why How few are there who are pure in Spirit Who pursues not the Profits the Honours the Pleasures of this present evil World Who makes not these or some of these his ultimate end Who doth not appropriate unto himself all he hath which yet he hath received only as a Steward and whereof he must give an account It was a churlish speech of Nabal Shall I take my bread c. It was a proud vain-glorious Speech of Nabuchadnezzar Is not this great Babylon c. We can all well see this in them yet who does not appropriate unto himself his own wealth and his own honour How many walk in the way of Cain proprietaries of all they have so Cain signifieth and if there be an Abel a breathing towards God an emptiness of our selves a resignation of all we have all we are that God may be all in all in us Such an Abel such a breathing toward God how soon is it murdered by Cain the appropriation of all to our selves O Beloved Is this our looseness and freedom from the World Is this our poverty of Spirit Is this our Resignation of our selves of all we have of all we are Is this our Christianity Beloved Let me be bold among you and take not offence at what I say but examine it impartially by the word of God compared with our own lives Either this Doctrine touching poverty of Spirit it not the Christian Doctrine or we are not Christians 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heavens The Reason will appear 1. Partly in regard of the poor in Spirit 2. Partly in regard of God and his Kingdom 1. The poor in Spirit are fitted and prepared by Faith Love and Humility and suffering together with Christ for the Kingdom of Heaven they are of the Lord 's little ones and therefore great They are rich in faith and love and therefore Heirs of the Kingdom James 2. And they are fitted hereunto by the Lord Jesus Revel 1.5 6. And by his example who of all other is most poor in Spirit Phil. 2. and of him and with him they have the like mind 2. In regard of God the Father the Kingdom is his Thine is the Kingdom and it is his pleasure to give his Kingdom unto his little flock who are thus fitted and prepared thereunto Obs 1. The Lord requires due qualifications and conditions in all those whom he advanceth unto his Kingdom and Glory The poor in Spirit blessed because theirs is the Kingdom of Heaven Rom. 2. To those who by patient continuance in well doing c. eternal life If we suffer with him we shall reign with him There is no absolute promise of God without a necessary condition annexed thereunto either expressed or understood Obs 2. Since the poor in Spirit are blessed because theirs is the Kingdom of God Hence it followeth that the Kingdom of God is the true bliss and happiness and whatever renders us truly blessed is somewhat of God's Kingdom Obs 3. Admission into the Kingdom of Heaven is not according to destiny and fatality but according to conditions and qualifications required of God in all those who shall inherit that Kingdom It is true He hath chosen us but in Christ before the foundation of the World and that we should be holy and without blame before him in love Eph. 1. He hath predestinated us but that we should be conformable unto the Image of his Son Rom. 8.29 Repreh 1. Who flatter themselves into an assurance of God's Kingdom and believe that Jesus Christ hath loved them and washed them from their sins in his own bloud and made them Kings and Priests unto God the Father when yet none of all this is wrought in them what evidence then have they for the Kingdom of Heaven A strong imagination which they call Faith without any word of truth to rest upon let such consider what St. Paul saith 1 Cor. 6.8 9 10 11. Yea but they are washed c If so 't is well They are not the men but such were some of you if yet they be such they may be well assured of the contrary that they shall not inherit the Kingdom of Gd Yea such are excluded by another testimony Gal. 5.19 20 21. Repreh 2. Too many of us who much mistake our own spiritual estates who conceive themselves Heirs of the Kingdom of Heaven without poverty of Spirit Our Lord tells us of such John 10.1 And St. John Revel 3.1.17
of the Law for them and apply his righteousness unto themselves and imagine that thereby their iniquities which yet are in them are hid and covered They are arrant hypocrits I say not that such are Pharisees or Pharisaical men for the Pharisees performed an outward righteousness and gave outward obedience unto the Law So that he who knew no better way of fulfilling the Law and acted according to his knowledge he was accepted and approved of So our Lord is said to have loved the Pharisaical young man Marke 10 17-21 But they who boast of Christ's fulfilling of the Law for them when yet by breaking the Law even outwardly they dishonour God These are worse hypocrits than the Scribes and Pharisees were Obs 4. The Lord Jesus came not to destroy but to fulfil This sentence what a world of men lay hold on and hence conclude that Jesus Christ hath done and suffered all things already to our hand c. Vide Not. in James 1.22 Repreh 1. Those Opinionists who think that Christ came to destroy the Law that the Law belongs not to them because they are Christians or imagine themselves to be so Dub. What reason is there that although our God hath so clearly manifested his will in his Law and Prophets and hath not spared his only begotten Son but yielded him up to death for us all yea hath raised him from the dead All which is come to pass that all men through the Son of God should be justified freed and saved from their sins And although the Son hath done all and bought men with a price that they being redeemed from their sins death devil and hell might live in righteousness and holiness before him all the dayes of their life Though the Father hath done all this though the Son hath done all this and suffered all this yet neither Law nor Prophets are fulfilled but sin and iniquity is fulfilled the will and lust of the Devil are fulfilled Answ I answer all what God and Christ hath done and suffered for men is made known unto them and why That they might believe on the Son and obey him and so be saved O how plentiful is the Scripture in Testimonies of this kind John 3.16.36 and 12.25 26. Matth. 16.24 1 Pet. 2.21 22 23 24. and 4.1 2. But though the God of truth so abundantly testifieth this in his Word yet alas how few are there in the World who believe him How few are there who believe in the light the wisdom of God the way the truth and the life which is Jesus Christ himself Yea do not most men believe contrary to the Scriptures Do they not believe and love the darkness more than the light the foolishness of the flesh rather than the wisdom of the Spirit Do they not obey the calling and drawing of the Father of lies unto their eternal destruction rather than the calling and the drawing of the God of truth to their everlasting salvation Thus did their Fathers before them Jer. 2.7 8.13 19.5 They follow their own choosing their own opinion not the Law of the Lord and his sure word of Prophesie 2 Pet. Wherefore they long not at all to be loosed and set free from their sins nor know nor consider that they are faln from the true light of life and the true belief of their Salvation and give heed to Spirits of errour and manifold false faiths and manifold chosen holinesses nor do they consider that they love the sin more than the righteousness the darkness rather than the light the falshood and lie more than the truth it self Yet even in this false faith which they have made choice of they boast themselves as if they were now free from the Law justified from their sins and become very good Christians They think and believe that the Abaddon and Apollion is stronger than Christ the Saviour That the Abaddon hath power enough to destroy the Law and fulfil all unrighteousness c. But they believe not that Christ is strong enough to destroy all unrighteousness Esay 53.1 Lord who hath believed our report To whom is the arm of the Lord revealed c. And therefore according to their faith or unbelief so it befals them Job 15.21 22. A dreadful sound is in his ears c. Repreh 1. Those who think and hold opinion that Christ came not to fulfil the Law Repreh 2. Those who condemn obedient men who fulfil the Law for phansies Exhort Since the Lord Jesus Christ came not to destroy the Law and the Prophets let not us who profess our selves his Disciples his Followers Christians let not us destroy them nor let us think that he came for any such end but since the Law is holy and just and good and our Lord Jesus Christ is holy just and good yea goodness it self Hos 3.5 Let us agree with the Law and consent unto it that it is holy just and good and become such And since there is an emptiness in the Law and Prophets until they be fulfilled by obedience since the narrow way of God's Commandments is forlorn and forsaken Even in the dayes of Shamgar that noble Stranger in the dayes of Christ in the flesh and in the dayes of Jael the dayes of the Church of Christ in the Spirit O let us turn us from the broad wayes and crooked wayes And as Hebers house though they had formerly made Covenant with Jabin and Sisara while they walked in the way of Cain So though formerly we have consented to the false knowledge of the subtle Serpent Though formerly we have walked in the way of Cain Jude v. 11. Yet let us with Jael sever our selves from Cain and walk in the narrow way of God's Commandments which leads unto the everlasting life Let us follow the Wise man's Counsel c. Vide Not. in James 4.14 in Supplement NOTES AND OBSERVATIONS UPON MATTHEW V. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye have heard that it hath been said by them of old time that thou shalt not kill for whosoever killeth shall be in danger of the Judgment c. OUr Lord having made a special Preface to his Sermons v. 17 18 19. He now begins the Sermon it self And here we meet with a different Translation and understanding of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was said by them of old time so the Text or to them of old time so the Margin And the Greek words will indeed bear both sences Wherefore let us enquire whether of the two is the more probable They will say by them of old time as we read it in the Text they understood the Rabbins and Teachers of old as if our Lord should say ye have heard that the Rabbins of old have taught the people this Law and this penalty for breach of it But I say thus c. And this sense they rather incline unto because they conceive it our Lord 's main drift in this Sermon to confute the false Glosses and Expositions
dealing to be accounted knaves there is wit required to be such But qui velit ingenio cedere rarus est he is a very rare man who will yield to another in point of wit Men will bear any reproach rather than that which toucheth their Intellectuals This proceeds from our imitation of the fall Every man would be accounted wise and the promise of the subtile Serpent sounds yet aloud in our ears Ye shall be as Gods not in regard of Morals as goodness mercy c. according to which God reveals his name unto us and would be followed by us Exod. 34. but in regard of Intellectuals Ye shall be as Gods knowing good and evil Wherefore to be disesteemed and called by a name which most of all disparageth our understandings must most of all exasperate but to be called fool in this sence disparageth a man in his Intellectuals Morals Naturals Spirituals all things Observation 1. Our Lord would not that any man should be a fool He made man according to his own Image in wisdom and knowledge But how then comes it to pass that man fell by desire of wisdom The Lord would not that man should be wise with the wisdom of this World which is foolishness with God 1 Cor. 3.19 The Lord wills not that the man should become knowing with a disobedient knowledge but his will is that in regard of this World and the wisdom of it man should become a fool because sapientia prima est stultitia caruisse The first wisdom is to be without folly and he that seems to himself to be wise let him become a fool in this World that he may be wise for so that Scripture ought to be pointed 1 Cor. 3.8 Obs 2. The will of the Lord is that his people be in reputation for their godly wisdom the wisdom of the just which consists in their obedience and keeping the Commandments of God whereby they become wise unto salvation for this saith Moses is your wisdom and your understanding in the sight of the Nations which shall hear all these Statutes and say Surely this great Nation is a wise and understanding people 3. If to be called Fool be dishonourable and a reproach yea the greatest reproach how much more dishonourable is it to be a Fool pudet haec opprobria nobis Et dici potuisse non potuisse refelli It 's a great shame indeed to be called Racha and Fool but it 's a far greater reproach and shame for a man if he cannot truly deny it but that he is so When a man is reproached with a lye and said to be what indeed he is not as that he is a Drunkard when he is sober an Oppressor when he is merciful an Usurer when he never either lent upon usury nor gave money lent to him upon usury as Jeremiah speaks Jerem. 15.10 such a one hath comfort in such a reproach But when a man is said to be so and so and indeed he is so then his own Conscience joyns with the reproach and confirms what is said to be true and he hath a witness of his own yea his Conscience is as a thousand witnesses that verifies all and more than any man can reproach him withal This this of all other is the greatest dishonour and this provoketh wrath most What made Amnon hate his Sister Thamar so exceedingly after he had enjoyed her 2 Sam. 13.15 It is true that the unlawful Lust being satisfied leaves the desire more empty than it was before and the Conscience galled And that might provoke Amnon's anger and hatred But there seems to be another reason Thamar had told Amnon that he should be as one of the Fools of Israel vers 13. and that most of all provoked him And most-what when reproaches move and exasperate men it 's much to be feared that they are true 4. Hence admire and learn to imitate the patience of our Lord Jesus Christ He hath born all these reproaches which the Lord forbids his Disciples to use towards their Brethren He hath born the wrath envy malice hatred of all his Enemies He hath endured their reproaches and scorns and derisions such as these He hath a Devil and is mad Say we not well that thou art a Samaritan and hast a Devil Yea he bare such reproaches not only from his Enemies but also from his Friends and Kindred Mark 3.21 They went to lay hold on him for they said He is besides himself Yea he himself saith of himself Psal 22.6 I am a worm and no man the reproach of men and despised of the people So he is understood under the Type of Elihu Job 32.2 the Buzite yet we find not that he was moved to wrath by any of all these reproaches What is the reason The Prince of this World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slanderer came and had nothing in him He had an humble a meek and patient spirit and bare all reproaches and he offers himself to be our Teacher if we will learn of him Mat. 11. Obs 5. If it be so reproachful so dishonourable to be a Fool how honourable how glorious is it to be truly Wise I speak not here of the contemplative Wisdom but of that which our Lord appropriates unto Righteous men the Wisdom of the Just This teacheth all the four Cardinal Virtues as they are called Wisdom 8.7 If a man love Wisdom his labours are Vertues c. So that a true wise man is a temperate man a prudent man a just man and a valiant man a good a gracious a Godly man This Wisdom and Valour is in greatest Reputation in these dayes such a Wise man is a Valiant man See Notes on Eccl. 7.19 No marvail for the True Wisdom is concrete with Power and Might See Notes on Eccl. 7.19 Hence it is that the wise man is also Strong Prov. 24.5 Yea the first degree of Wisdom fortifieth and strengthneth him for Wisdom which is the Fear of God and the beginning of Wisdom this strengthneth the Wise more than ten men that are in the City Eccles 7.19 How much more then doth the progress in Wisdom See Notes on the place This Wisdom is more powerful more helpful than all the Wisdom and Power of Men and Angels Such wise men inherit Glory Prov. 3.37 Exhortation Bear the greatest reproaches even Racha and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus did the Lord Christ thus did his Apostles and Disciples 1 Cor. 4.10 We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fools for Christs sake To be so abased vilified and reproached is no argument that a man is such 2. Reproach not others See Notes on 1 Pet. 2.1 2. 6. Whosoever shall say to his Brother Thou Fool shall be liable to hell fire These words present us with the third degree of punishment answerable to the third degree of the Sin wherein we are to enquire what is here meant by Hell We may consider it according to the name or reason of the name and nature of
commodity if it prove so that must lie by him while he lives Obser 4. Note hence the wisdom and mercy of the Lawgiver He made man's heart and knows it and lays no greater burden on us than he knows we are able to bear Under the Law the heart of man is stony hard and admits not easily the impressions of God's Law and therefore answerably to the stony heart the Law was written in Tables of stone And out of mercy and goodness the Lord permits many things and tolerates many things which afterward he permits not Heb. 9.9 10. Ye will bear with many weaknesses and frailties in your Children while they are Children alas they are Children and what can ye require or expect from a Child As the Child is so is his strength Judg. Now the Law is the state of Child-hood Gal. 5. Obser 5. Note hence the Wisdom and Justice of God He made us this soul and he knows what strength he hath given us and lays no more difficult or heavy burden no harder Law upon us then he knows we are able to bear If we be under the Gospel he makes good his Promise unto us that he will take from us the heart of stone and give us an heart of flesh what a reproach is it to one that is grown up what alwayes a child when I was a child saith St. Paul I did as a child 1 Cor. 13. 2. Axiom Whosoever puts away his wife unless it be for the cause of Fornication causeth her to commit Adultery To make up the full sence somewhat must be supplyed which is easily done out of the following point viz. If she marry This is to be understood mostwhat of the younger Wives divorced which having been once married are commonly inclined thereto The Apostle speaking of the order of Widows he tells us as much that when they have begun to wax wanton against Christ they will marry 1 Tim. 5.11 14. I will saith he that the younger women marry But where our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes her commit Adultery this is to be understood in a large sence as large as giving occasion to commit Adultery thus 1 Sam. 26.19 they say go serve other Gods Reason Our Lord here implies that the Bond and Oath of Marriage remains here entire and not broken except only in case of Fornication or Adultery if therefore an Husband divorce and put away his Wife and not for the cause of Fornication he causeth her to commit Adultery Obser 1. Hence it appears that our Lord would that we should take heed not only of committing sin our selves but also lest we be a cause or occasion of anothers sin Obser 2. The grand motive and reason which our Lord here alledgeth why men should not put away their Wives is that he who doth so causeth her to commit adultery He doth not take any reason from any other evil of punishment that possibly might befall him who so doth but from the evil of sin that may follow upon so doing whereby our Lord implies thus much That our great care lest we do amiss should proceed from hence lest thereby we should occasion others to sin Thus on the contrary when the Lord moves us to do our duty he useth motives taken from the good effect that will redound from them Psal 81.8 O Israel if thou wilt hearken unto me there shall no strange God be in thee neither shalt thou worship any strange God That 's a great reward of our hearkning unto our God and our obedience unto him that hereby he will drive out all the strange Gods out of us so the Lord promiseth Mich. 5.13 the great reward of well doing is well doing A good deed we say rewards it self Bonum officii is often used in Scripture for bonum premii and truly with good men this Argument is the most prevalent of all others because their main design is which indeed is the end of all Religion to be like unto God in eschewing all evil and doing all good we can since he doth no evil but is the Author of all goodness Such another motive St. Peter useth 2 Pet. 1.8 If these things be in you and abound they will make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ we were made to the image of our God in knowledge Col. 3. and many desire knowledge but the Apostle's motive is taken from the fruitfulness of our knowledge in our obedience Obser 6. How unmerciful is one man to another yea Man to his Wife whom yet he takes to himself as to be one flesh with himself how easily doth he take offence how narrowly doth he seek for a blemish Moses saith if he find any uncleanness in her Deut. 24.1 Men look upon one another for evil with an evil eye to discover what blemish or blame one can see and find in another that thereby we might take occasion to pride our selves in our own supposed excellencies like the Pharisees of old I am not like other men that thereby we might have occasion to hate one another and separate our selves one from another so the V. Latin reads that Prov. 18.1 Occasiones quaerit qui vult discedere ab amico He who would depart from his friend he seeks occasions so to do Oh that we were as curious as prying as searching every one into himself as every one almost is into the lives of others certainly if so we should prove as good Christians as for want of that inward search we are now evil Obser 7. Take hence an estimate how merciful the good God is toward the fallen man He took the Jews he takes us Gentiles to be his Spouse Thy Maker is thy Husband yet what Adulterers what Adultresses have we been yea are we how unchast how unfaithful are we unto our Husband The Lord aggravates this sin Ezech. 16. Jer. 3. Lift up thine eyes to the high places and see where thou hast not been lien with and 5.7 and 13.26 27. Notwithstanding all this mark what the Lord saith by his Prophet Esay 50.1 Where is the bill of your mothers divorcement Jer. 3.1 it 's said If a man put away his wife and she go from him and become another mans shall he return unto her agan shall not that land be greatly polluted But thou hast played the harlot with many lovers yet return again to me saith the Lord See Notes on Gen. 2.18 Mysticé The Church and People of God are his Spouse his wedded Wife Hos 2. such therefore she must be as a wife unto her husband she must stand before him in love Eph. See Notes as above she must be a meet help unto him ibid. Exhort To be chast and faithful one to another that there may be no ground of divorce of affections as they Man and Wife are one flesh so that they endeavour so to be joyned unto the Lord and one to another that they may be one
verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow workmen for the yoke joyns the beasts together in the same work as in bearing and drawing And what is their burden What else but God and Christ himself 1 Cor. 6. Portate Deum in corpore vestro they are his Charriots which carry him Cant. 6.12 It is the speech of Christ My soul made me like the Charriots of Amminadab the Margin better My soul set me on the Charriots of my willing people who are willing yea willingness in the abstract in the day of his power Psal 110. peaceable one with another under the same yoke and therefore the Lord calls the Church Shulamite or Shulamitess i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek interpreters turn it peaceable and making peace All engaged in one common design against their common enemy the Devil and therefore when they are come to Christ they are joyned unto an innumerable company of Angels Heb. 12.22 Machanaim 3. The yoke joyns those together in the same work who are otherwise different one from other as the high and the low the rich and poor Jam. 1.9 10. Let the Brother of low degree rejoyce in that he is exalted but the rich that he is made low Obser 1. Christ Jesus hath his yoke Obser 2. The Doctrine of the Gospel is not a Doctrine of Libertinism Obser 3. The Gospel is a Doctrine that must be taken up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take up my yoke Obser 4. The Gospel must be born upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super vos V. L. it 's a Doctrine that makes us conformable unto it Rom. 6.17 Exhort Let us take the Lord's yoke upon us This cannot be done unless the yoke of sin be removed of which Lam. 1.14 See Notes on Zach. 7.5 6. Obser 5. The Lord requires that they who bear his yoke learn of him that may be understood either that they be his Disciples and submit themselves to his Discipline and teaching and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn is absolutely taken Joh. 6.45 1 Cor. 14.31 1 Tim. 2.11 and for their encouragement he tells them that he is meek and lowly of heart or else the word may be used with reference unto a certain special lesson that they are to learn of him as meekness and humility both senses are good 1. The Lord Jesus requires that we yield and give over our selves to his Teaching to become his Disciples to learn of him and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is absolutely taken as above This teaching of Christ is either immediately or mediately for the Lord hath appointed and given Ministers unto his Church Eph. 4. It is true indeed that God hath given such Teachers but 1 Pet. 4.11 So that he speaks not but Christ in him and by him 2. This manner of teaching is not perpetual but until a certain time See Notes on Psal 90.12 How doth the Lord give Rest unto the labouring and burdened Souls Answ By revealing unto such the Righteousnes of Faith See Notes on Psal 94.12 Rest what is it Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cessation from what before disquieted which is properly the burden of sin and unrighteousness now as the unrest proceeds from the unrighteousness so the Rest from the Righteousness which is indeed Christ himself Heb. 3.14 Reason The Lord Jesus is foreshewn by the Father to be he who shall finish Transgression Dan. 9.24 He is the Righteousness it self 1 Cor. 1. whose proper effect is Peace Esay 32.17 Rom 5.1 See Notes on Psal 94.12 Obser 1. The Ungodly and Unbelievers who come not who believe not in the Lord Jesus nor obey him they have no Rest See as before Obser 2. The miserable condition of all ungodly men Obser 3. The blessed state of all Believers and Obedient Ones who come i. e. Believe and Obey the Lord Jesus they have Rest even then when all the world wants it See as above Obser 4. Note the goodness of God in this that he gives the man no Rest while he is in his sins See ut supra Obser 5. Observe in our Lord Jesus the accomplishment of all his Types which promise that Rest which he alone fulfils Such was the Sabbath said to be in the end of God's works wherein God Rested Gen. 2.3 Joshuah saith that God had given it them Josh 22.4 and David Psal 95. and Solomon 1 King 8.59 which really and truly was not accomplished otherwise than in Christ in whom God wrought all his works and ended them all Who is the true Jesus or Joshua the true David the true Solomon And this is the subject of the Apostles dispute Heb. 3 and 4. Repreh 1. Who are weary of their rest See as above 2. Who set up their Rest before the Lord gives them Rest 3. Who harden their hearts and believe not the true Rest 4. Who set up their Rest in sin The means whereby this Rest may be obtained our Lord directs unto in the next point Take my yoke upon you for my burden is light c. Obser 1. Note hence who is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master Rabbi or Teacher who but the Lord Jesus Mat. 23.8 See Notes on Psal 94.4 Obser 2. A Christian man is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See as above Obser 2. All the people of God are generally Learners and Disciples and it is truly said of them all Joh. 6.45 That they are all taught of God howbeit they are not all of one form nor are they all taught at once one and the same lesson 1. There are Disciples of the Father who learn of the Father 2. There are Disciples of the Son who are taught by the Son 3. There are also Disciples of the Spirit who are taught by the Spirit And one of these prepares his Disciples and fits them for the other the first for the second and the second for the third And these are the three Dispensations the three Forms the three Classes in God's School I read of no other Classes in the Scripture Worldly Policy may invent other Classes not to be found in Christ's School The Father is the Spiritual Teacher Mat. 23.9 The Father trains up his Children under the correction and instruction of the Law and under that yoke and heavy burden they travel labour and are heavy laden of whom ye heard in the first point of this Text Concerning these the Father saith Esay 8.16 Bind up the Testimony Seal the Law among my Disciples The Father commends these his Disciples unto the Son according to what our Lord saith Every one who hath heard and learned of the Father cometh unto me Joh. 6. John a Teacher from the Father commends his Disciples to the Son who acknowledgeth him Joh. 1.38 and calls him Rabbi The Son of God having received the Spiritual Children of the Father Joh. 17. He becomes their Spiritual Father and
is the only ordinary way of humane knowledge in this life it 's necessary that if one must know them they borrow all such typical and parabolical representations of themselves from outward and sensible things whereby they may be accommodated and fitted unto our understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for it is impossible saith Dyonisius Areopagita That the Divine Ray should otherwise shine unto us then as inveloped and hidden in variety of holy coverings So that the Reason why Divine Truths are hidden in mysteries is è necessitate materiae as the Philosopher speaks of the hair although in somewhat a different sense it proceeds from the matter it self But further as the hair is also a glory to the Woman 1 Cor. 11.15 though effeminate and womanish men have robbed them of that ornament so it is for the excellency and glory of Divine Truths that they be so hidden in mysteries Nature hath concealed her Treasures from open view for 't is from the worth of Gold and Silver that they are hidden under the barren Earth and from the worth of the Kingdom of Heaven that it 's a treasure hidden in the field Mat. 13. Thus Pearls are hidden in shels and under water And the Kingdom of Heaven is a goodly Pearl a Treasure a Pearl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in earthen vessels or rather in shells as the word properly signifieth And the Apostle may be conceived to allude unto the Pearl in in the shell 2 Cor. 4.7 unless we may think that he had reference unto Gideons light in earthen pitchers for so the Kingdom of God is the Kingdom of light as the Devils Kingdom is the Kingdom of darkness Col. 1. But that is but a needless and superfluous ornament that beside adorning is for no other use and therefore as the hair is a glory to the woman so 't is given unto her for a covering Ye know Precious Stones and Jewels are wont to be kept and conveyed from hand to hand not naked and openly but in Cabinets or Caskets or other coverings and this is the most profitable and pleasing way of conveying these precious Jewels these Heavenly treasures of divine Truth unto men saith Aquinas I spare to name those other reasons considerable in the persons both revealing mysteries and those to whom they are revealed and from whom they are hidden for these will be more properly and seasonably alledged for the proof of the following points Mean time that which hath been already delivered may suffice for the opening and confirming of the present truth That there is a mystery or there are mysteries of the Kingdom of Heaven whence it followeth undeniably 1. That there is a mystical sence of the Royal Law and Gospel of the Kingdom not that a mystical and spiritual sence runs collaterally along withal and every part of the literal sence that 's a conceit beyond all imagination 1. For some Scripture is so literal that it affords no mystical sence at all which is not expresly contained in the words themselves in their very next signification Such are the two precepts of Charity Thou shalt love the Lord thy God withal thy heart withal thy soul and thou shalt love thy neighbour as thy self Such is that precept of our Saviour believe in God or you believe in God believe ye also in me Joh. 14. yea the literal sense is of that latitude and extent that in it are at least virtually contained all things appertaining unto the whole faith and life of a Christian man 2. Again some Scripture there is so mystical that it hath no true literal sence at all such is Jotham's parable of the Trees consulting and choosing themselves a King 2 King 14.9 3. But a middle sort of Scripture there is that beside the literal sence hath also a mystical such is that of the Ceremonial Law and Historical part of Scripture one Example of either may excuse the rest Ye shall not break a bone thereof saith Moses of the Passover according to the literal sence Exod. 12.46 but that Law was mystically intended of our Saviour crucified our true Passover and so expounded by St. John 19.36 whose legs they brake not saith he that the Scripture might be fulfilled a bone of him shall not be broken which truly was hidden in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Oxe and a Teacher And as this is observable in the Ceremonial Law so likewise in the historical part of Scripture to which purpose saith St. Gregory Dum narrat gestum prodit mysterium Psal 78.1 Out of Aegypt have I called my Son Hos 11.1 understood of Christ Mat. 2.15 Rachel mourning for her Children understood of their return out of Babylon Jer. 31.15 interpreted of Christ Mat. 2.18 ye have one notable place 1 Chron. 17. where the Lord saith of Solomon I will be unto him a Father and he shall be to me a Son This is quoted into Hebr. 1.5 and brought to prove Christ's Sonship or that he is the Son of God as purposely intended to be spoken of him who is the true Solomon the true Peace-maker the true Prince of Peace yea the true Peace it self Nor ought any one to be offended as if when we call the Spiritual and Mystical sence the true Sence and the Truth we should conceive the literal to be false for the Truth of God may be two wayes considered either 1. As it is opposed to falshood and lies thus the Truth and a Lye are opposed 1 Joh. 2.21 and he that tells lies and speaks truth Joh. 8. Or 2. As the Truth of God is opposed to types and figures for whatsoever is not the Truth is not presently a lye or false as some erroneously suppose Thus Daniel desired to know of the Angel the truth of all he saw Dan. 7.16 19. and 11.2 Thus the figurative Tabernacle is opposed to the true Heb. 8.2 The Holiest of Holies figuratively such to those which are truly holy Heb. 9.24 So Christ is the true light Joh. 1.9 the true bread Joh. 6.32 Not as if the first Creature were a false Light or the Manna which the Fathers ate a false Bread or either falsly so called but types they were and figures only of the True Light and the True Bread The ground of all this is There are mysteries of the Kingdom of God 3. So that the Word of God is not so plain perspicuous and easie as some conceive it to be No no for though I dare not say with St. Jerome that Nullus apex vacat mysterio yet well may I complain with him That though the meanest and easiest Trade requires long time perhaps seven years to learn the mysteries contained in it some notwithstanding entertain so poor a conceit of this most mystical Art of life that it of all the rest is so perspicuous and so plain that after four years or less time spent in laying the grounds of Arts if so well without setting a part even so much more time for the
there are which we may ground upon namely 1. Because these or most of these words by reason of their manifold significations in the Original cannot so fully be expressed in other Languages but they must needs lose much of their force as ye know water or wine or any other liquor loseth the native taste and relish when t is emptied from one vessel to another As also 2. Because many mysteries there are contained in these words which therefore are left intire in all Translations as Latin Greek and other Languages among these is Hosannah which I told you is a prayer for Salvation and the Author of it and both these we pray for in admirable brevity in this one word Hosannah and withal desire the Lord to hear our prayer for this one word comprehends in it thus much without straining or forcing GIVE JESVS or SALVATION NOW or IBESEECH THEE Saviour and Salvation are both relative terms and therefore cannot well be sundred nor otherwise considered than with reference unto both extreams The Saviour saves us from Spiritual evils as Sin Wrath the power of Satan Condemnation Death Hell temporal Calamities as Pestilence Famine Sword Ezech. 14. That 's the term à quo The same Saviour saves and preserves us unto the Divine Nature Eternal Life and the Kingdom of Heaven gives Peace Health Wealth Prosperity Victory over Enemies So victory and deliverance the same 2 King 5.1 Marg. That 's the term ad quem In this respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox Latine reddi non potest saith Tully Action 4. in Verrem Therefore the Ancient Fathers called him Salvator comprehending both extreams according to that of St. Paul 2 Tim. 4.18 The Lord the same Saviour shall deliver me from every evil work there 's Salvation from the term à quo and shall preserve me to his Heavenly Kingdom there 's Salvation or Preservation unto life the term ad quem This prayer is for Salvation in the latitude of it for deliverance from evils Spiritual Temporal for good Spiritual and Temporal The Angel for this reason gives him the name of Jesus and adds the notation or reason of the name for he shall save his people from their sins Mat. 1. which notation is not evident in our English no nor Latin nor the Greek but 't is plain in the Hebrew Matthew Thou shalt call his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As we may say in our Language altogether as properly Saviour because he shall save which name signifieth in the abstract Salvation Munster in Mat. 1. and so 't is ordinarily used in the Old Testament So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutare Salvation are all one with that which we call Jesus I will rejoyce in Salutari tuo in thy Salvation Psal 9. i. e. saith Hugo in Domino Jesu Christo For howsoever Christ as he was man so he was Male yet as God neither Male nor Female and therefore Salvation is used in the New Testament for the Saviour Mine eyes saith old Simeon have seen thy Salvation i. e. Jesus the Saviour Luk. 2.30 And all flesh shall see the Salvation of God Luk. 3.5 i. e. the Saviour Nor ought it to seem strange since he is called in the abstract by other names as Strength Goodness Wisdom Righteousness and the like This is the Saviour this is the Salvation for whose Coming the Patriarchs the Prophets and Holy Men of old prayed for the Coming of this Saviour of this Salvation we also pray but with a difference for there are four Comings of Christ observed by holy Gerson and others 1. In the Flesh Joh. 1. 2. In the Spirit Joh. 14. 3. In the Death of every one Mat. 23. 4. To Judgment Luk. 21. In regard of which four Comings the Church hath appointed four Advent Sundayes whereof this is the first The Holy Men of old prayed for and expected them all All the Faithful since our Saviours coming in the flesh expect and pray for the three latter and we especially the second which is Descensus quotidianus in cordae fidelium per Spiritum Sanctum We will come unto him and make our abode with him saith our Saviour Joh. 14. And thus and in this sence the Ancients prayed and we pray with them I have waited for thy Salvation O Lord saith Jacob Gen. 49.18 And O that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour the Salvation were given out of Sion Psal 14.7 And shew us thy Mercy O Lord and grant us thy Salvation And I have hoped for thy Salvation Psal 119. Drop down ye Heavens from above and let the skies pour down Righteousness and let the Earth open and let them bring forth SALVATION Esay 45. And O that thou wouldest rend the Heavens that thou wouldest come down Esay 64.1 I will look unto the Lord I will wait for the God of my Salvation my God will hear me Mich. 7.7 And many such Prayers and other Divine Testimonies there are scattered throughout the Old Testament concerning Jesus by Name by which we may understand what our Saviour speaks of himself Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Thus the Ancients prayed and so do we and good reason there is we should so pray Whether we consider 1. Our own need of Salvation or 2. Salvation it self and the Author of it or 3. God who giveth the Saviour the God of our Salvation 1. The whole have no need of the Physician but the sick the whole head is sick and the whole heart is faint from the sole of the foot even unto the head there is no soundness in it but wounds and bruises and putrifying sores they have not been closed nor bound up nor mollified with oyntment Esay 1.5 6. So that he now who would know a reason why sinful men should desire Salvation let him ask the sick and wounded why he would be cured why he would be made whole Such is Salvation unto Soul and Body 2. For in hoc verbo salutis cuncta conclusit corporis valetudinem animae sospitatem Both health of body and safety of the soul are contained in salvation saith Cassiodore on Psal 27. And this word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jesus or the Saviour therefore when he had healed all that were sick that was fulfilled which was spoken by Isaiah the Prophet saith St. Matthew 8. He himself took away our infirmities and bare away our sicknesses 't is beside in the place quoted Esay 53. He bare away the sins of many And great reason there is that this Hosannah should be directed unto God the Father because he gives Salvation and the Saviour and therefore is called Saviour Titus 3.4 Whence observe the very best the greatest and the most principal nay the only object of all our Prayers Our Saviour our Salvation This is our Hosannah throughout our Liturgy and thus the Church our Mother hath taught
〈◊〉 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind This is the first and great Commandment And the second is like unto it Thou shalt love thy neighbour as thy self THis Text is of so large a comprehension whether we respect 1. The vast latitude and extension of the object God and our Neighbour or 2. The vehement intention of the Act and manner of it loving of God with all our heart with all our soul and with all our mind c. That I may well despair of handling it so fully as I ought yet because the whole duty of man is contained in it and whatsoever hath been heretofore delivered and can be said hereafter it s all virtually contained in this and must be built upon this foundation let us crowd at least as much as we can into the compass of the time allotted and what we shall now fall short of The like Text hereafter may give occasion to supply It 's our Saviours answer to the Pharisee's question touching the great Commandment containing the Two precepts of Charity and Love to God and to our Neighbour 2. The order of these Two precepts First and Second In the first of these there is contained The Precept it self Thou shalt love the Lord thy God The eminency of it This is the great Commandment In the Precept it self there is the Object to be loved Act commanded to be exercised about that object 1. The object to be loved The Lord thy God 2. The Act commanded to be exercised about it which is adorned by the extension of parts the heart the soul the mind by the intension of degrees all the heart all the soul all the mind It is not my purpose to deal with this or any other Text in this topical method nor to extract all Divine Truths out of it which it would afford us but for our more expedite proceeding to handle it in this order 1. We ought to love the Lord our God with all our heart with all our soul and with all our mind 2. This is the first and great Commandment 3. We ought to love our Neighbour as our selves 4. This is the Second Commandment like unto the First 1. We ought to love the Lord our God c. Because there are that are called Gods many and Lords many 1 Cor. 8. and so God may seem a Name Appellative we must know as the Apostle goes on That to us there is but one God And therefore Macrobius saith That the name of the Syrians he meant the Jews God was Achad that is one only as our Saviour speaks more fully in the parallel Evangelist Mar. 12.29 30. As a Preface to this Commandment Hear O Israel the Lord thy God is one Lord and that God is that one Spiritual Simple Infinite Eternal Immutable essence which is here called by his proper Name the Lord For that which is here turned the Lord as if it were an Appellative or common Name is in the Original Deut. 6.5 whence our Saviour quotes it Jehovah which the LXX whose words St. Matthew here useth turns almost every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the like Original in the Greek signifying to be So that Jehovah and Jah is used often in the Psalms and El Jah in the third of Exodus and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all signifie the essence nature or being of God From participation of this essence we must not exclude the Son of God and the Holy Spirit to whom the Name Jehovah also belongs Esay 6.10 with Joh. 12.40 and Act. 28.26 as Faith in God the Son Joh. 14.1 So Love vers 15. who is here in particular reference unto thee and called thy God Not to name all the interest that God hath in his People this right he hath to thee who ever thou art the right of Creation Preservation and Covenant and therefore thine This thy God thou art commanded here to love what 's that It may be considered Affectu and Effectu 1. In Affectu 't is complacentia in bono and appetitus unionis cum bono adhaesio ad bonum as here a pleasing our selves in God a desire of union with God a cleaving unto God which fire once truly kindled never wants effect 2. Which is an unweariable meditation and earnest longing after God which sets all the powers and faculties of the Soul and parts of the body a work to assimilate conform and unite the whole man unto God to dislike all other things comparatively to suffer any thing for the party loved to prefer him and the doing of his will before our selves and all the world coming in competition with him For to love the Lord our God is no remiss no 〈◊〉 thing or perfunctory act but to be performed without all measure or if it have a measure 't is modus sine modo saith St. Bernard a measure beyond all measure with all the heart with all the soul with all the mind To distinguish these Three accurately I conceive to be very difficult for in Scripture the properties and acts of the one are sometimes given to the other and both are common with the third So the heart is taken for the Soul St. Jam. 4.8 purifie your hearts ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye men of a double soul and the LXX very often turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul And in the sence of the Text Hezekiah sought the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his heart the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his soul 2 Chron. 31.21 The heart is also taken for the mind God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise in heart The LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise in mind Job 9.4 So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Original used to signifie the Soul is sometimes turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 2.10 When wisdom enters into thine heart and knowledge is pleasant to thy Soul So also is the mind for what 's more ordinary than to read those Acts which we account proper to the mind to be given to the heart as to think reason and understand for so we find 1. Thoughts given to the heart Luk. 2.35 That the thoughts of many hearts may be reveiled And 2. Reason Mar. 2.6 The Scribes reasoning in their hearts And 3. Understanding Mat. 13.15 This Peoples heart is waxed gross lest they should understand with their heart So that it is no marvel though the Fathers differ among themselves touching the acurate distinction of these words since the Scripture it self useth them promiscuously But if we will needs have somewhat a more particular and distinct knowledge of them which I confess is most satisfactory The Scripture gives Wisdom and Understanding most what unto the heart according to the forenamed places and 1 King 3.9 12. Give thy Servant
gross ignorance or pride or the child of both unthankfulness But he that knoweth not the Psalmist will tell him That the Lord hath made us and not we our selves And the Apostle That God hath made of one blood all Nations of Men that in him we live move and have our being and that an excellent Being Whether we consider 1. Those endowments of Wisdom Power and Virtue whereby we are inabled to know and love the Author of our Being Or 2. The Prerogative and Dominion over the works of Gods hands Thus loving the Lord is to every man and thus the Lord our God prevents every man with an argument to love him again by Creating him and Creating him such and giving him such unto himself and that the rather because he perpetuates this our Creation and as it were Creates us anew every moment by his continual preservation of us As the Sun every moment sends forth as much light into the air as it doth the first moment when it riseth So that Beloved every one of us owes as much love unto the Lord our God for every moment of his life as if every moment of his life he were anew Created which may be made evident almost unto sense if we consider the manifold wayes whereby the Lord our God preserves us which summarily may be reduced to two heads 1. Removing of evil and so God is properly called a Saviour a Deliverer c. and 2. by conferring of good and so he is stiled a Father a Shepherd a King c. These are funiculi Adami Hos 11. the bonds and cords of love wherewith the Lord our God draws every Son of Adam to a reciprocal affection and answerable love of himself For thus loving the Lord our God is unto every man and even Nature it self teacheth every man this reciprocal affection insomuch that the Heathen of old time loved and adored the Sun and Moon for giving them light Juno or the air for their breathing Ceres for their bread Bacchus for their wine Osiris and Isis for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Diodorus Siculus and lest they should not love the Author of their preservation they made a Deity for almost every particular good thing they enjoyed and for every particular evil they avoided whence came that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plurality of Godlings into the world A bad effect of a good cause they loved the Author of their preservation And shall not we who know him better than they did David gives us an example of love for the former kind of preservation in himself I will love thee O Lord my God The Lord is my stony Rock and my Defence my Deliverer c. Psal 18.1 2. St. Paul of the latter God doth us good Giving us rain from Heaven and fruitful seasons feeding our hearts with food and gladness Act. 14.17 and 17.25 He gives to all life and breath and all things that they might seek the Lord if happily they might feel after him and find him So that had we but a meer Natural Estate and a life that is but a vapour given us and preserved unless we be more unthankful than the Gentiles were we must love the Lord our God our Creator our Preserver Nay every unbeliever is inexcusable if he love not the Lord his God with all his heart with all his soul and with all his mind even for these reasons since even the reliques of Natural Justice dictate thus much unto every man that he ought to love him with all he hath of whom he hath received and to whom he oweth all â—tâ— hath and therefore that we ought to love the Lord our God with all our heart who is the God of our heart Psal 73. That we ought to love him with all our soul and mind whose all souls and minds are Ezech. 18. That we ought to love him with all our strength who is the God of our strength Psal 27. But such is our unthankfulness we either altogether neglect or at lest divide common Obligations 'T is true indeed God preserves both man and beast herein they agree in respect of meer Natural Estate let us consider him in a state above meer Nature God is pleased to condescend to enter a Covenant of Crace to be his God in comparison of which he is said not at all to care for the beasts 1 Cor. 9. But we have unthankfully and unfaithfully broken the Covenant of our God so that he might most justly hate us who hated him first yet see the riches of Gods goodness even when we were enemies God the Father so loved the sinful world that he gave his only begotten Son that whoso believeth in him should not perish but have everlasting life And greater love than this hath no man saith the Son than that a man should lay down his life for his friends Joh. 15. for whereas scarcely for a Righteous man will one die yet peradventure for a good man some would even dare to die But God commendeth his love toward us in that while we were yet sinners Christ died for us Rom. 5.7 8. And the Father and Son send the holy Spirit to teach us all things to lead us into all Truth to excite and stir up the love of the Lord our God in our hearts Thus the Father the Son and the holy Spirit loves us thus God loves us with his whole self and as I may so say with all his heart with all his soul and with all his mind How reasonable and just a thing it is and yet what a great matter is it if dust and ashes by way of requital to the great God for his exceeding great undeserved love love him again with all his heart with all his soul and with all his strength with his whole self for what could God do more for us to merit our love and what can we do less for him than to love him again his merit callengeth no less no nor our duty more I told ye before of Gods condescension to Covenant with us and this is the condition of the Covenant yea all the Duty of Man unto his God for what doth the Lord thy God require of thee but to fear the Lord thy God to walk in his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Deut. 10.12 And howsoever as in this place so elsewhere many other duties are enjoyned yet this Love of all the rest is the most excellent I shew unto you a more excellent way saith St. Paul 1 Cor. 12. ult Not only 1. Because it is more lasting and durable than all the rest and therefore preferred before Prophesies Tongues Knowledge yea before Faith and Hope also 1 Cor. 13. ult But also 2. Because the best and greatest duties otherwise performed towards men as to bestow all our goods to feed the poor or towards God as to yield our bodies to be burned they are not only not
the rather because he had said he had many things to tell them and he was wont to reveal secrets unto them in the absence of the Multitude In these words the Evangelist proceeds in relating the Divine Dialogue between Christ and his Disciples wherein he tells us 1. Of their second address or access unto the Lord Jesus and their end of coming to him to propound their questions unto him 2. He relates our Lords answer unto their questions In their access we have 1. The opportunity they took as He sate upon the Mount of Olives 2. The access it self with the manner of it they came to him as he was so set privately to propound their doubts and those doubts are concerning the time of the things spoken of and of the times of Christs coming and the end of the world In the first part contained in vers 3. we have these Divine Axioms 1. Jesus sat upon the Mount of Olives 2. As Jesus sat upon the Mount of Olives the Disciples came to him privately to propound their doubts unto him 3. They enquire when those things shall be which he had foretold vers 2. 4. What should be the sign of his coming 5. What should be the sign of the end of the world 1. The first of these seems to be meerly circumstantial but if we consider that Jesus Christ is the Light of the world and that he came to be the Light of Life yea the Eternal Life unto us and that Omnis Christi actio nostra est instructio that all Christs mirrours his actions and his passions all his words and works his gestures and postures are for our instruction and edifying we will not wave any one circumstance without examining what it brings with it Quodlibet ramentum auri est aurum Every the least filing of Gold is gold and that which he said Analecta Deorum colligenda is more true and in a better sence than he intended The fragments of Gods Table are to be gathered up let nothing be lost 1. Jesus sat upon the Mount of Olives 1. We have our Lords place the Mount of Olives 2. His posture there where we must enquire what and where this Mount of Olives was and why our Lord sat there The Mount of Olives called Olivet Zach. 14.4 was scituated the East-side of Jerusalem about a Sabbath dayes journey Act. 1.12 from which it was separated by that deep valley of Cedron it 's a Mountain of that height that from it all the streets of Jerusalem and the Dead Sea might be seen King David by this Mountain fled from the face of his Son Absolom 2 Sam. 15. On this Mountain Solomon erected a Temple to Ashteroth 1 King 11. To this Mountain our Lord often resorted Luk. 22.39 hither he retired here he prayed here he sat and from this Mountain he ascended Act. 1. and in this Mountain they shew his footsteps It had the name from Olives growing here abundantly and not only Olives but Palm-trees Pine-trees and Myrtles and other fruitful trees Observ 1. How good a Land did the Lord give to Israel Deut. 8.8 Observ 2. Royal Cities have been and yet are wont to be scituate about the midst of Kingdoms And thus the City Jerusalem being the City of the great King Mat. 5. it was about the middle of the Earth where the Lord chose to work salvation Psal And as the City Jerusalem was a figure of the Church so the Mountains round about Jerusalem figured the Lord's protection and defence of his Church Psal 125.1 2. The Olive yielded that Oyl which fed the Lamps in the Sanctuary Levit. 24.1 of it was made the holy anointing Oyl Exod. 30.20 Observ 3. The Olive figured Mercy and Peace for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy hath almost one common name with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Olive tree it was a figure also of Peace So Marcus Antonius received an Olive branch from Athens in token of Peace with the Romans And therefore after the deluge when the Raven was put out of the Ark the Dove brought an Olive branch to Noah into the Ark when the sin-flood the overflowing scourge Esay 28. is past when the waters of Baptism have washed away the sin 1 Pet. 3. and the evil spirit figured by fowls of the air Mat. 13. are removed the spirit of God figured by the Dove Mat. 3. brings an Olive branch of Mercy and peace to the Church Observ 4. From the Valley of Jehosaphat where the Judgment is to be kept the ascent is into Mount Olivet and it 's very reasonable it should be so for we cannot sufficiently prize the riches of Gods Mercy figured by Mount Olivet unless we consider withall the horrour and terrour of his Judgments figured by the Valley of Jehoshaphat i. e. the Judgment of the Lord. And therefore Cyprian tells us that in the first times they were wont to anoint the person baptized with Oil of Olives I say not how warrantably they did it Esay 10.27 The yoke shall be destroyed because of the anointing while we are anointed with the Spirit of Grace we are delivered from the yoke and servitude of our sin Observ 5. Note here what Mountain the Lord Jesus makes choice of to what Mountain he most resorts even the Mount of Olives full of fruitful Trees trees of righteousness Esay 61. Olive-trees Trees of Mercy Trees of Peace unto these Christ the Wisdom from above resorts who is first pure then peaceable c. James 3.17 Observ 6. We have here an express figure of the holy Church of Christ among the Gentiles It 's a Mountain the Mount of Olives and Christ sitting on the Mount of Olives when he had now utterly forsaken the Temple at Jerusalem Now the Olive-branches being broken off the wild Olive-cions are grafted in as the Apostle teacheth Rom. 11. These are the green Olive-trees which flourish in the house of God Psal 52.8 who trust in the mercy of God for ever and ever Observ 7. The Lord Jesus reposed himself and sate down to rest after his travel as he did Joh. 4.6 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like natural infirmities with us Observ 8. He sate upon the Mount of Olives Here is a posture of Judging Jesus sate on the East-side of Jerusalem over against the Temple in the West Here is also a posture of Teaching so he sate when he taught Matth. 5.1 2. and 13.1 2. that posture notes the composure of the mind Anima quieta anima prudens a quiet mind is a prudent mind 2. As Jesus sate on the Mount of Olives his Disciples came unto him who in special these Disciples were St. Mark relates Mar. 13.1 2. Observ 1. The Lord giveth us fair opportunities of making our Address unto him He sits ready to receive and answer all our suits all our questions The Tribunes at Rome were Mediators for the people the doors of the Tribunes house were always open day and night free for all the people to
compare this Text with Dan. 7.13 14. of this man is understood Act. 17.31 Psal 96.13 Observ 1. This Son of Man was figured by Ezechiel who often almost an hundred times is called by that Name which is indeed the strength of God sent into the world to the Jews and Gentiles as Christ was Observ 2. Here we have an accomplishment of Christ's Humiliation and Exaltation figured and foretold Psal 8.4 which the Apostle opens Heb. 2.6 and Psal 80.15 17. and many other things in the Old Testament written by the Prophets concerning the Son of Man Luk. 18.31 Observ 3. The Humility of Christ though he be the Son of God and God himself Dan. 4.25 yet he delights in this style that men may learn by him not to name themselves according to what is most excellent and eminent in themselves but according to what is common to themselves with other men Act. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The sign of the Son of Man shall appear What is this sign of the Son of Man Answ Anselm Signum Crucis hic intelligamus aut vexillum fidei victoriae triumphantis The most general opinion That I say not the only received by the Antient Fathers is That by the sign of the Son of Man is to be understood the Cross of Christ such as the Ecclesiastical Story records appeared in the air to Constantine the great marching against the enemies of the Church with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this overcome Of this judgement was Chrysostome Hyppolitus c. Testatur Ecclesia signum Crucis esse signum filii hominis Agni The Church witnesseth the sign of the Cross to be the sign of the Son of Man and the Lamb. Testatur idem universa Religio Christiana All Christian Religion witnesseth the same saith Cajetan This sign appeared as the writing on the wall to Belshazzar what is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven is in another Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Son of man which is in Heaven Notwithstanding all these Testimonies there are many that would not have it so to be but what it should be they know not and their reason may be they are unwilling to yield to any such interpretation because they know how much the sign of the Cross hath been and yet is abused unto superstition But the best explication and proof of Prophesies and Predictons is their accomplishment and fulfilling Now if there be any belief and credit to be given to the constant testimony of many witnesses this sign in Heaven of Christ on the Cross with his wounds on his hands and feet and the Angels round about him hath appeared in Franchenland in Germany within these few months in the view of thousands three hours together at mid-day The more common knowledge of this among us in this City and Nation hath been hindered by our bloody differences with the Low Countries Whither this hath been written out of Germany from many known credible witnesses and to persons of greatest Quality and Name here The like is reported to have been seen in the Eastern Indies I doubt not but many of you will bear me witness that hitherto I have not been wont to spend this time in telling news out of the Gazett or Currant or any other tidings than the Gospel of Jesus Christ But this relation is so pertinent unto my business in hand and of so great moment and so needful to be known to the Christian world that I could not forbear nor is it improbable that the Lord may use such an outward dispensation for these Reasons 1. The only Wise God is wont to teach by signs Esay must go naked Jeremiah must wear a yoke about his neck Ezechiel must lay siege against a tyle These and many more are outward signs whereby the Lord intimates his will unto men such have all outward administrations been from the beginning the Tree of Life the Tree of Knowledge Circumcision the Passover the Tabernacle and Temple the utensils of both the Sacrifices of all sorts the holy Times the Sabbaths New Moons Solemn Feasts c. all have been figures of heavenly things such are the holy Sacraments 2. As the Lord teacheth by signs so by the senses also whereby the outward signs are conveyed to our understandings the heavenly things themselves See Notes before on Mat. 13.11 3. Quicquid recipitur recipitur ad modum recipientis Whatsoever is received is received at the rate of him that receives it The greatest part of Mankind is grown gross and outwardly minded and their ears are dull of hearing and therefore the good God not willing that the man should perish He is pleased to propound unto him visible objects and to take him by the eye and propound to him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remembrance whereby all the ends of the Earth may remember themselves and turn to the Lord. 4. This sign the Lord may use in special for Conviction of the Jews 5. The Lord may use this outward sign to let the world see how he hath loved us and suffered much for us 6. Yea to let us know in what a suffering posture he yet is by reason of our sins 7. Yea lastly to mind us incite and encourage us to a like suffering with him both inwardly and outwardly for so he seems really to speak to every one of us from off his Cross See Notes on Phil. 2.8 So that it is not without reason that this sign of the Son of Man in Heaven should be Christ Crucified Christ on the Cross Whether this sign hath lately appeared or not I will not impose upon any mans belief howbeit whether it be a cunningly devised Fable as some will conceive or a real truth as many with me verily believe It 's a matter of very great concernment for suppose it a fiction or fable though 't is strange that so many men of different minds in divers places should yet agree to deceive the world Suppose it I say a fable or fiction yit it's pia fraus a pious kind of craft that deceives us into our duty Being crafty I took ye by guile But if it be a real truth and that made known to us as the accomplishment and fulfilling of our Lord's prediction In what condition will the unbelieving world be when the Lord shall appear whom he hath forewarned and to whom he hath fulfilled what he promised yet they have neglected it Nor let any man think I dote upon an outward Cross or esteem that or any outward thing above the due commensuration and proportion it hath unto somewhat inward and spiritual required by it I do not confine this Text of the sign of the Son of Man in Heaven only to this sence But truly it is strange that many there should be who undertake to open this and other Scriptures should yet leave this Text undetermined as if the Lord Jesus when he goes about to manifest the signs of his coming to his
and earthly things And therefore Luke 21.28 our Lord minding his Disciples of his Coming saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Look up and lift up your heads for your redemption draweth nigh I am ashamed when I read of a Philosopher that when any more dainty meat than ordinary was set before him he would look at it as too good for him tanquam paratus Deo as being prepared for God Observ 3. Take notice here of Gluttony and Drunkenness as great enemies unto true Piety and the eternal Reward of it Even natural and lawful actions prove unlawful and destructive to Nature when they are not in order unto an higher end See Notes on Gen. 1.28 Observ 4. Praesens bonum caput mali the present seeming good is the head of all evil See Notes on Gen. 25. Observ 5. If the exorbitancies and excesses of such natural desires as God himself hath implanted in our Nature be destructive and damnable how much more shall those excesses and exorbitancies become destructive and damnable which the Devil himself hath sown in it if the good seed prove degenerate which the good man sowed in his field what shall become of the Tares which the Devil hath sown in it Such are Envy and Pride and Covetousness and Wrath and made Holiness c. yet see the perverse judgment of the foolish World Every one can point at a great Eater and a great Drunkard and they are very infamous and shameful names But the envious person gets credit by his worst of sins being accounted zealous Carnalia peccata plus habent infamiae spiritualia plus de natura peccati saith Gregory Carnal sins have more of infamy spiritual more of evil 2. The second pair of natural Actions are Marrying and giving in Marriage as the former tends to the preserving of the persons of men so this makes for the preservation of the kind and as they before the Flood eagerly prosecuted the former desires so did they as violently pursue the latter What special Reason is there for this There is an inbred desire of perpetuity name condition and honour which because it cannot be obtained in ones own person the natural desire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget its like and so to propagate it to posterity And herein is placed the natural Man's hope of Immortality Gen. 4.17 19. The former pair of Actions hath influence upon the later for eating and drinking dispose and fit the body for marrying and giving in marriage 2. Yea the vitious eating and drinking incline men to the sins of uncleanness first surfetting and drunkenness then chambering and wantonness Rom. 13. Prov. 23.31 Look not on the wine when it is red thine eyes shall behold strange women v. 33. But what reason is there that our Lord should name only these two excesses of all other since before the Flood all flesh had corrupted its way And before the overflowing scourge our Lord foretels that iniquity abounds as all can witness the truth of it Matth. 24.12 See Notes on 2 Pet. 2.5 Repreh The men of this Generation who spend their time their precious time not in eating and drinking only but in surfettings and drunkenness and actions of this Nature how little care have they of bodily health and safety Prov. 23. How careless of their credit and reputation in the World though they be Children of it Thus Esau was called Edom from his red Pottage Claudius Nero was called Biberius Mero Michael Temulentus Michael the Sot if these have no care of their Bodies will they regard their Souls Quem mihi dabis c. Shew me one man saith Seneca who sets any price upon time who thinks what he doth daily Mysticé There is an eating and drinking a marrying and giving in marriage which no doubt the Lord commands and approves of 1. An eating and drinking a meat and drink that the old World and this later World regards not but is the nourishment of Noah's houshold What Meat what Drink what Bread but the living Word which gives Life where it is received Man lives not by bread only but by every word that proceeds out of the mouth of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis supersubstantialis supersubstantial or heavenly bread There is an outward and natural and an inward and spiritual Man See Notes on 1 Cor. 10.34 a spiritual Meat and a spiritual Drink This is a lasting durable yea everlasting Meat and Drink This spiritual Meat and spiritual Drink we ought always to be eating and drinking They saw God and they did eat and drink Exod. In Solomon's days they did eat and drink and were merry 1 King 4.20 Luk. 22.30 Yet all spiritual eating and drinking is not approvable for there is a gluttony and not with meat a drunkenness and not with wine See Notes on Phil. 2. There is also a marriage and giving in marriage which the Son of Man commends and approves of Repreh 2. Even the Sons and Daughters of the spiritual Noah their remisness or want of earnest affection toward the heavenly things How importunate how earnest are the men of this World in pursuing their earthly desires they are eating and drinking See Notes on Gen. 25.21 Exhort We have heard the practice of the old World since Noah's time returns let us take heed lest the same sins return also lest we be likewise deceived by the errour of the wicked See Notes on Gen. 25. ad finem Exhort Suspect and fear the danger of natural and lawful Actions The table may become a snare and that which should have been for our help may prove an occasion of our falling Psal 69.22 When our Lord was an hungry and not till then the Tempter câ—me unto him Matth. 4.2 3. We bend the stick as much the other way to make it streight Let us so deal with the crooked Generation use abstinence from these things fast and pray lest we enter into temptation eat with our loyns girt and our staff in our hand 2. They did thus in the days before the Flood By the days before the Flood we understand either all that tract of time from the preaching of Enoch until the Flood which must be above 1000 years since the time that man begun to preach in the name of the Lord for so I have heretofore proved that Text must be read Gen. 4.26 2. Or else by the days before the Flood must be meant precisely the days of Noah's preaching before the Flood who was the Eighth Preacher of righteousness as he is expresly called 2 Pet. 2.5 which was the time of Repentance given to the old World 120 years before the Flood Gen. 6.3 1. By the days before the Flood in the first sence is implied an aggravation of the old Worlds sins the Lord had sent eight Preachers of Righteousness to warn them of the ensuing judgment And a like aggravation of the sins of this latter World seing the Lord hath sent Preachers also to us to warn us of the destruction
to him who will teach us any thing especially if he be such a one as teacheth excellent things and after an excellent manner and herein this grear Teacher excells for he shews us excellent things saith Solomon Prov. 8.6 for who teacheth like him saith Elihu Job 36.22 Christ shews us whom we should fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX by this word they render 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to dart to rain to teach 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to bring a message and therefore render it often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christ is the Messenger and Word of his Father 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to relate or declare Reason 1. In regard of God the Father in two respects 1. He is himself the FEAR 2. He hath authorized the Son to teach the fear of God This is my welbeloved Son hear him the Teacher No man knoweth the Son but the Father neither knoweth any man the Father but the Son Mat. 11.27 1. God the Father is the FEAR except the fear of Isaac had been with me i. e. the God to whom Fear is due so some deduce the word Deus God from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or neerer from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear or terrour so vers 55. And Jacob sware by the fear i. e. by the God of his father Isaac the God whom Isaac feared as the Chaldee hath it so God is absolutely called the FEAR without any addition who fears him Psal 76.11 bring a present to the FEAR 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In regard of the Son none knoweth the Father but the Son Mat. 11.27 He is the true and living way unto the Father Joh. 14. I am the way the truth and the life no man cometh unto the Father but by me 3. In regard of the Lesson which the Son teacheth that 's the fear of God which is properly due unto God Isai 8.13 Sanctifie the Lord of Hosts let him be your DREAD If I be your Master where is my fear fear is properly due to him Here it may be doubted how these can consist Matth. 11.27 See Notes on Matth. 16.17 Observ 1. The true fear of God is not naturally known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 34.11 Come ye Children hearken unto me I will teach you the fear of the Lord. Though a man may go far by the Divine Light in him yet as for Divine Worship it must be taught by God no man herein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Psal 94.12 Doubt Howbeit this may be questioned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature teacheth how to sacrifice The Philosopher calls that Nature which is a ray of Divine Light This proves that the man is inclined to Religion but doubtless if left to himself that inclination would soon be wrought out or turn to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a superstitious fear of God or idololatrical worship It is no otherwise in the man but Seminaliter or Potentialiter as to speak is proper to a man and we say truly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature a man can speak but that he speaks this or that language that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by instruction and teaching Though that of the Philosopher be true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that a man of all Offerings may offer up a Will-offering which is called a Free-will-offering Levit. 22. yet even that Free-will-offering which I wish they considered who so magnifie the power of corrupt Nature that Free-will-offering cannot be acceptably offered without the Lords instruction and teaching how it should be offered vers 21 22 23. Thus though the fear of God be common to all i. e. a man be naturally inclined to the fear of God yet the true and clean fear of God as it 's called Psal 19. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught by divine doctrine and institution Observ 2. Jesus Christ teacheth the fear of God The Son guides unto the Father as the Father to the Son See Notes on Matth. 16.17 But how can this be the former is true that the Father of our Lord Jesus Christ is the Father of Lights whether they be sense imagination thought understanding or some other far more eminent than all Observ 1. The Lord hath put fear and other passions in his friends power he tells them where they shall place it and where not Observ 2. Hence it appears that it is not altogether unlawful to fear This was the opinion of some old Hereticks but no natural affection being simply such can be unlawful much less is it unlawful to fear whom and what we ought to fear Jesus Christ teacheth nothing that is unlawful What they say commonly of the Stoicks that they teach an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that a man should be absolutely without natural affections not fear nor hope nor love nor joy nor grieve c. 't is an errour they who acquaint themselves with their writings will find that it is not an Apathy they teach but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mediocrity or moderation of passions and so of fear Jesus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.44 in an agony which is such a kind of fear as may consist with valour and fortitude such a fear he undertook for our sakes and to be surprized with such a fear is no dishonour to a valiant man Whence the Philosopher being in a storm at Sea and in danger of a wrack waxed pale which one of the Mariners observing when the tempest was over upbraided him with it You Philosophers saith he who teach that we should not fear death you yourselves are afraid in times of danger whereas we who are unlearned and ignorant men are not afraid Tush saith the Philosopher the reason is you and I shall not have the like loss We fear the loss of things precious and excellent such is the soul of a good man if they be of no worth they are as good lost as found a good man cannot perish without a great loss to the Common-wealth so he A valiant man may be sometime prevented with fear David was so Psal 56.3 In the day when I am afraid but he soon recovered himself I put my trust in thee and then see how valiant he is vers 4. In God will I praise his word and being gotten within his God I will not fear what flesh can do unto me 2. What kind of Doctrine Christ's Doctrine is or what is his way of teaching this is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will warn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth submonere to admonish or warn one privately or secretly without any great noise Ye know it is said expresly that God was not in the wind that rent the rocks and mountains nor in the earthquake nor fire but in the still voice 1 King 19.11 12. The LXX by this word in the Text render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to rain according to
God wrought before their eyes in Aegypt that they might fear the evil the great evil of disobedience That fact of the Jews was a document and instruction to the Christians saith one of the pious Ancients The Jews fled out of Aegypt the Aegyptians following them and pursuing them that the Christians might understand that they must not only fly from the corporal Aegyptians but from the Spiritual also Mich. 7. For this reason Plato placed his University neer Athens in a Village subject to frequent Earthquakes and as others say in a very ill air that the daily fear of diseases and death might break the violence of their lusts and bring in a fear of doing ill and that fear bring in the filial fear of God and that filial fear the Love of God as the needle makes way for the thred when we sow any thing the Law works fear and was given with fear and terrour that we might fear to do evil The Lord would that we should believe in him love him and keep his Commandments the order of Gods works in the Soul requires this of us Hagar must bring forth before Sarah the first must be before the second Covenant Hagar signifieth Fear which is the beginning of wisdom Sarah is the Faith which is the process and going on of it The Apostle makes use of these examples to the same purpose Gal. 4. The Lord will not give his process in wisdom until the fear the beginning precede and go before but in malevolam animam non introibit sapientia the Lord will not pour his spirit of wisdom into unclean vessels 1. Pray to the Lord to put his holy fear into us to cleanse us 2 Cor. 7.1 to fasten in us his fear What we render I am afraid of thy judgements Psal 119.20 the Septuagint turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vulg. Lat. Confige timore tuo carnes meas fasten my flesh as it were with nails to the Cross with thy fear They who are fastned can stir neither hand nor foot how can they do evil They who are Christs have crucified the flesh with the affections and lusts Gal. 5. such were they Act. 2.37 They were pricked in their hearts Ecclus. 22.19 Psal 4.5 in cubilibus vestris compungimini in your chambers be ye pricked with the sense of your sin 2. Call home all thy vain fears Isa 51.12 13. thou fearest this and that pray to the Lord Psal 86.10 Teach me O Lord thy way and I will walk in thy truth Christ is the way and the truth unite my heart to fear thy Name when the scattered fears are all gathered in and united in our fear of God O how valiant is such a Soul Vis unita fortior fortissima It is said that of the Hebronites Jerijah was the chief and there were of them mighty men of valour 2 Chron. 26.12 And who were these Hebronites who was Jerijah the Hebronites were adjuncti adunati adjoyned and united unto God of these Jerijah was chief in the fear of the Lord is strong confidence Great men and Judges and Potentates shall be honoured but there is none greater than he that feareth the Lord Ecclus. 10.24 In this state Jehoshaphat obtained the victory over his enemies 2 Chron. 20. In the valley of the wilderness of Jemel in humility and the fear of God Faith in God the Lord is my light and my salvation whom then shall I fear Psal 27.1 In thee O Lord do I put my trust let me never be confounded Cahath Reproof How timerous we are how fearful to neglect the commandments of men yet how bold how audacious we are to transgress and violate the commands of our God This is that which the Lord often complains of Jer. 35.14 Mich. 6.16 the statutes of Omri are kept or rather kept See an instance of this 2 Sam. 13.28 Absolom commanded his Servants saying Mark ye now when Ammons heart is merry with wine and when I say unto you Smite Ammon then kill him fear not why so presently it followeth have not I commanded you be couragious and be valiant He thought it was just because he commanded them therefore against the Law of Nations and common humanity whereby hospes ab hospite tutus the Guest is preserved by him who entertains him against the Law of Nature whereby one brother is the keeper of the other against the express Law of God all which notwithstanding yet because he had commanded them they fell upon him and slew him Repreh Those who even in those services of God wherein they would seem most to love and honour God and Christ even in them they most dishonour him and cast off all fear and regard of God and good men St. Jude in his Prophetical Epistle of these last times tells us of spots in our feasts of Charity when men feed themselves without fear Such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Agapae or Love-feasts the Christians of old time had as a representation of the Peace-offerings under the Law wherein the Primitive Christians met together to edifie one another and exercise those duties which St. Paul exhorts the Thessalonians and us unto 1 Thess 5 14-23 These were used in Tertullians dayes as he mentions them in his Apologie and they continued long after him till excess and riot got in among them and then they were abolished by the Council of Laodicea A resemblance of these was in our Wakes and Feasts in the beginning of Christianity in this Nation which through the want of God's fear are corrupted And what shall we say of the frequent meetings among Christians who are called to perfect holiness in the fear of God 2 Cor. 7.1 yea all things among them should be done in love 1 Cor. 16.14 What occasion so solemn as Thanksgiving unto God but it 's corrupted by want of the fear of God among us such spots there are in our feasts of Charity while men feast feeding themselves without fear Jude 14. Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exhort Jesus Christ our great friend he saith I say unto you fear not them that kill the body me vide look at me or put confidence in me as iron sharpens iron so a man sharpens the countenance of his friend saith Solomon Prov. 27.17 And we may understand it of this sharpening of Christs friends by whetting his commands upon them as by frequent inculcating the commands of Jesus Christ the commandment is made sharp like a two-edged-sword c. When our great friend will afford us his countenance when he saith Me vide the man Christ whets the countenance of his friend when he lifts up his countenance upon us The looking upon the brazen Serpent healed them This fear is all the man Eccles ult 3. From the opposition of the negative and affirmative precept fear not them that kill the body but fear him who hath power to cast body and soul into hell Exod. 20.20 Fear ye not their fears but sanctifie the Lord God in your heart that
sence seeing so good use may be made of it for the levelling the Lords way and making it plain and even As God according to his ordinary power in nature so in his kingdom of grace he suffers nothing to be empty but stayes till it be empty and then he fills it The Lord killeth and maketh alive he bringeth down to the grave and bringeth up the Lord maketh poor and maketh rich he brings low and he lifteth up he raiseth the poor out of the dust and lifteth up the beggar from the dunghil to set him among the Princes and makes them inherit the throne of Glory for the pillars of the earth are the Lords and he hath set the world upon them The Chaldee turns all in the future as to be fulfilled at the coming of Christ such low such poor dejected abased ones the Lord invites unto himself Come unto me all ye that labour and are heavy laden and I will give you rest The low dejected empty estate is the seat of God so himself saith Isa 57.14 there 's Selah lift up your dejected spirits Cast up cast up take away the stumbling block out of the way of my people why for thus saith the high and lofty one who inhabiteth eternity and whose name is holy I inhabit height and holiness where is that Even in the low contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones 2. Prepare the way of the Lord i. e. level it and make it plain This sence the Prophet may seem most to aim at Isa 40.3 and 4. and St. Luk. 3.5 Prepare the way of the Lord how Every valley shall be exalted and every mountain and hill shall be made low the Lord by John Baptist's doctrine doth both he fills up the pits of despair and casts down the mountains of presumption this is the Lords property Job 40.12 13. he levels the way of the Lord for in his hand or power are the deep places of the earth and the heights of the hills are his also Psal 95.4 This doctrine is the fire that goeth before the Lord and burns up his enemies on every side so that the high hills melt like wax at the presence of the Lord Psal 97.5 and every valley is filled and every mountain and hill is brought low Luk. 3.5 Observe then 1. We are altogether in extreams until John the Baptist prepare the Lords way in us we are either 1. high-minded proud and presumptuous or 2. much dejected and cast down by despair It is the Devils practise in the wilderness thus he dealt with the Israelites first he is a lying spirit in the mouth of the Spies who brought an evil report of the good land Numb 13. whereupon Chap. 14. All the Congregation lift up their voice and cryed and despairing ever to come into the Holy Land consult of returning into Aegypt whereupon when the false witnesses died of the plague vers 37. he made many of them presumptuous so that they would conquer the Holy Land by their own strength Thus he dealt with our Saviour in the Wilderness when he had fasted forty dayes and forty nights and was now hungry the devil tryed whether he could deject him and bring him to despair of Gods help Thou seest God hath forsaken thee provide therefore for thy self turn stones into bread When he could not prevail that way he tempts him to presumption God will provide for thee a guard of Angels cast thy self down headlong Thus I fear he deals with many poor souls at this day by reason of the imminent evils like to fall upon us by suggesting heathenish thoughts unto us What shall we eat and what shall we drink c. but we may learn of our Lord to answer him That man lives not by bread only but by every word that proceeds out of the mouth of God Confine not God to this or that means of thy life if he give thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the super-substantial bread He will give thee what else he thinks fit for thee if our Lord thought not fit to work a Miracle to help himself he will not allow thee to steal cheat plunder c. to maintain thy self Thus he dealt with Peter suggested high thoughts into him of his own strength he would die with his Lord and then he would rescue his Lord drew his sword but our Lord levels his high spirit put up thy sword again into his place all they that take the sword shall perish with the sword Matth. 26.52 when he could not prevail that way he hoped to have sunk him by despair when he had denied his Lord. As the Eagle in the Fable having gotten a Shell-fish which she carried up to the Clouds and could not break there with her talons cast it down upon the rocks and brake it John by his doctrine brought in equality among men so that the brother of low degree rejoyceth that he is exalted and the rich and man of high degree rejoyceth that he is made low Jam. 1.9 see the truth of this Luk. 3.11 he levels the people Let him that is rich part of his superfluities to his poor brother He that hath two coats let him impart to him that hath none for what doth it profit my brethren if a man say that he hath faith and hath not works can faith save him If a brother or sister be naked and destitute of daily food what doth it profit we are called to be profitable unto men And this is a faithful saying and these things I will that thou affirm constantly that they that have believed in God might be careful to maintain good works these things are good and profitable unto men We have had a great deal of idle and dead faith and contemplation or rather imaginary Divinity come into the world of late foolish questions and contentions and strivings about words those are unprofitable and vain Tit. 3.8 9. Thus he taught equity to the Publicans to exact no more than that was appointed Luk. 3.13 he taught equity to the Soldiers vers 14. do violence to no man a strange Precept to sword-men in our dayes whose rule rather is that which the Wise Man tells us of Wisd 2.11 Let our strength be the law of justice or do no more injury than ye are able to do Again they must accuse no man falsly they must not vent their spleen by reproaching men as malignants and they must be content with their wages they ought not to plunder or spoile men of their honest labours Thus John the Baptist levels the Lords way and makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either 1. Strata via a way beaten down or 2. Elata via a way raised up which I understand to be meant by the word Selah which meets us often in the Psalms and signifieth according to divers Originals or divers places where we find it either 1. A listing up of the dejected soul or
which should nourish us up into the everlasting life and so little notice taken of them that so great abundance God offers of them unto all yet so few come unto them and partake of them Whence is it that there is so little love to what is most lovely so little desire to that which is most desirable so little hunger or thirst after that which can only satisfie Joh. 4. He that drinks of the water that I shall give him shall never thirst more but it shall be in him a well of water springing up to everlasting life saith the Son of God But we live as if that dreadful doom were upon this Generation which Elisha denounced against that Noble Man on whose hand the King leaned 2 King 7.2 Thou shalt see it with thine eyes but thou shalt not eat thereof Hence those are to be reproved who slight the eternal life and the means leading thereunto who despise the wisdom the truth and life of God shining forth in his Saints and Believers under the name of Morality Hence also may be reproved the unbelieving Generation who believe not on the Son of God though witnessed by Moses all the writings of the Prophets testified by John Baptist here in the Text nay though confirmed by those works which the Father gave the Lord Jesus to do even for this very reason to beget faith in us all those miraculous works mentioned by the Prophet Esay as evident characters of the Son of God Isa 35. Hence likewise they are worthy reproof who make very diligent enquiry into the Word of God in Old and New Testament and spend much time in hearing the Word yet after all this inquisition after all this diligent search made believe not in the Son of God that they might have the eternal life This extreme curiosity and lost labour our Lord blames in the Jews Joh. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures the words are not imperatively to be read but indicatively and in them you think to have eternal life and these are they which bear witness of me but you will not come unto me i. e. believe in me that you might have life Surely unbelieving men shall not understand they either distrust the power of God or the wisdom of God who knows all things and those which are needful for us or they credit not the will of God which is our holiness or they mistrust the goodness the righteousness and truth of God who is faithful Be we then exhorted to come believe drink of the living waters receive the holy spirit feed upon living bread the Eternal Word of God by which man lives partake of the life the righteousness the kingdom of God our righteousness life and salvation 't was his last word on the Cross Sitio I thirst and 't is the last exhortation Revel 22.7 The Spirit and the Bride say come and let him that heareth come and let him that is a thirst come and whosoever will let him come and take the water of life freely Now Christians shall judgement run down like water and righteousness like a mighty stream Amos 5.24 Shall the spirit of God be promised and be poured upon all flesh Shall the most precious promise be made that we shall be partakers of the Divine Nature Shall all these be exposed and freely offered unto every one and shall we have no share in them Where these are not there is no satisfaction but even as a hungry man dreams that he eateth and behold he is empty still Let us be perswaded to believe on the Son of God the greatest Motive in the whole Scripture is in the Text the Promise of the everlasting life All the whole New Testament was written for this end Joh. 20.31 These things are written that ye might believe that Jesus is the Son of God and that believing ye might have life in his Name However whether we believe or no 't is upon Divine Record the Scripture affords signs Mar. 16.17 These signs shall follow them that believe in my Name shall they cast out Devils and shall speak with new tongues They shall take away Serpents and if they shall drink any deadly thing it shall not hurt them they shall lay their hands on the sick and they shall recover So Joh. 7.38 He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living waters And Joh. 14.12 He that believes on me the works that I do shall he do and greater works than these shall he do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sounds thus But he who disobeyeth the Son shall not see the life where we must enquire what it is to obey or disobey the Son and what it is to see life Negatives are measured by their Affirmatives that therefore we may know what it is not to obey the Son we must first enquire what it is to obey him Who Phil. 2.8 humbled himself and became obedient unto the death even the death of the Cross To obey the Son then is to comply with his Will and submit unto the doing of it as to deny our selves take up our Cross and follow him Not to obey the Son therefore is contrary to all these Now then from this opposition between him that believeth on the Son and him that obeyeth not the Son it 's clear and evident that the true Christian Faith is the obedience of Faith that is to say such a Faith as puts the Believer upon acts of obedience whence it is that the Holy Ghost in Scripture useth Faith and Obedience the one for the other Yea it cannot be but where there is a true belief it must produce obedience though be it so that saving Faith is an assent or consent of the heart Jam. 1.22 Be ye doers of the word and not hearers only deceiving your own souls The Gospel of Jesus Christ the Son of God is a Doctrine of Obedience We have here then that which we read in other words Mar. 16.16 He that believes and is baptized shall be saved but he that believeth not shall be damned 2. He that obeyeth not the Son shall not see life The life is here the same with what in the former words is called the Everlasting Life That we may know what it is not to see this life We know the positive first what it is to see this life by seeing life we are not to understand the exercise or act of our outward sense but by seeing we understand the true knowing and enjoying that life not as our Lord said to the Jews Ye have seen me and not believed but as ye read 1 Pet. 3.10 He that will love life and see good dayes let him refrain his tongue from evil and his lips that they speak no guile 1. The reason of this is in regard of the double object in the Text the Son disobeyed the Life denied to be seen 2. In regard of the persons disobedient unto the Son and denied
the person Beza id quod à principio dico vobis which one Dutch Copy followeth but another turns the words according to V. L. Martin Luther in the beginning so many Translators as there are of these words so many different sences our last Translation with that of Beza turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning which is farther off the truth than all the rest the others agree in this that Christ is the beginning But is not this Answer of our Lord very obscure doth he not answer obscurum per obscurius But observe who are they who propound this question are they not unbelievers They were not worthy of a more clear answer Our Lord said nothing to Pilate when he asked what was truth Thus when he said to the Jews a little while and ye shall see me c. The Jews said whither will he go that we shall not find him Joh. 7.33 35. But when Judas ask'd a question first it s premised not Iscariot Joh. 14.22 but he answers his Disciples Joh. 16.17 but his answer is clear and evident unto all Believers who believe that Jesus is I AM even the Essence of all Essences the Being of all Beings for if we believe that Jesus is the I AM the Essence and Being the same with the Father who is I AM that I AM We cannot but believe him to be the beginning of all Essences and Beings and the very same which Moses speaks of in the first word of his first Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning i. e. in filio saith the Interlinearie Gloss and the Targum of Jonathun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wisdom hast thou made them all that is in the Son by whom all things are created Col. 1.16.1.2 For according that to ancient Creed as the Fathers is eternal so is the Son eternal and the holy Ghost eternal Aristotle believed and taught that the Sun and all the Creatures were from eternity See Heb. 1. the Notes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I AM that I AM and they believed in that Name and in belief of that Name they came out of Egypt Exod. 4.31 and 14.31 Even so Zach. 10.10 respondent ultima primis for so the Lord Jesus comes in his Fathers Name I AM and through belief in that Name the true Israel of God comes forth of their sins for according to the days of Israel coming out of Egypt he shews them marvelous things Michah 7.19 He will turn again and have compassion upon us He will subdue our iniquities and thou wilt cast all their sins into the depth of the Sea Observ 2. The belief that Jesus is I AM is an enlivening a quickning belief a belief that raiseth men from the dead For it is faith in Christ and his Divine operative Power that raiseth men up from the dead For such is the condition of believers in Christ as that of the Israelites when Moses came among them unless they believed Moses they could not go forth out of Egypt And unless we believe him who is the Prophet like unto Moses we cannot be delivered out of our spiritual Egypt And therefore Moses came unto the people in the name of the Lord Exod. 3.13 14. Observ 3. Consider then O believing man what an inestimable treasure thou hast in thine own earthen Vessel no less than God himself I AM 'T is God himself is in thee of a truth Esay Observ 4. This convinceth the present evil world of their gross unbelief however they boast of their faith every where and never more than at this day When yet never was there a more wicked pretending Christian world than now is which is a clear and an evident proof that men believe not that Jesus is I AM for they are yet in their sins yea it s almost generally said that they must live in their sins while they live here in this world and therefore they do not believe that Jesus is I AM for if they did believe that Jesus is I AM they should not be yet in their sins This is that which our Lord foretold That his spirit should convince the world of sin because they believe not in me Joh. 16. for if sin be not taken away it is evident that men believe not in Christ's Divine Nature in I AM who takes away the sins of the world Observ 5. What the Father is said to be and to do in the Old Testament The same the Son is said to be and to do in the New Testament And what is done to the Father in the Old Testament the same is done or to be done unto the Son in the New Testament See these distinctly in their order 1. The Father is called I AM that I AM Exod. 3.14 and the Son is here called by the same name 2. The Fathers name is Jehovah and the Son is so called in the New Testament for as the Greek Interpreters where ever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 named in the Hebrew they turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord except only in one place where they turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is the Son called by the same name in the New Testament almost every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. 3. The Father hath life in himself and he hath given to the Son to have life in himself 4. The Father raiseth the dead And the Son quickneth whom he will 5. Ye believe in God the Father Believe also in me Joh. 14.1 The Reason of this appears from the different dispensations of the Father and the Son Exhort Believe that Jesus is I AM the Essence the Being This belief makes us like unto him Because I live ye shall live also Joh. 14. Mich. 4.5 Every one will walk in the name of his God and we will walk in the name of the Lord our God Because he is I AM we shall be partakers of his like being for in him we live and move and have our being It is a being that the Lord requires not a thinking not an imagining or fancying not a pretending not a professing it s a being All on this side reality and being may be counterfeit and hypocritical and may be easily practised in this evil world wherein the Art of seeming is at the very height But it is natural and reasonnble that such as the Nature and Being of God is whom every one serves and worships Such should his nature be who serves and worships him He therefore who is I AM assimilates and makes all his Believers like unto himself in Being That they be partakers of his divine nature 2 Pet. 1. This was meant by Deificati homines among the Ancient Fathers Such as were made like God and partakers of his nature and being So that as he is we shall be in this world 1 Joh. 4.17 Means When ye have lift up the son of man then ye shall know that I AM vers 28. When we shall come to know that this is the
how is the man dead unto sin upon the coming of the Commandments it seems he is not for we find him afterward heartily complaining that he was sold under sin vers 14. that sin became exceeding sinful in him vers 23. that sin dwelt in him and that he was brought into captivity unto the law of sin vers 23. For answer to this doubt it will be worth your labour to distinguish between the person who is the man here dead unto sin and the sin it self mortified killed and dead in the man and to the man for the man may be dead to the sin yet may not the sin be dead to the man This is not my distinction for ye shall find the Scripture will warrant us so to distinguish Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death What then was sin dead in so many of them as were baptized into Jesus Christ Surely no for vers 11. Reckon ye yourselves dead unto sin And vers 12. Let not sin reign in your mortal body c. neither yield ye your members as instruments of unrighteousness unto sin c. Dead therefore they were unto sin but sin was not dead unto them or in them They were dead unto sin c. 1. In regard of affection they hated it abhorred it shun'd it and detested it 2. In regard of profession they professed so much in their Baptism they were baptized into the death of sin represented unto us by the death of Christ with hope to arise unto newness of life and the life eternal in the general Resurrection And thus we understand the Apostle 1 Cor. 15.29 What shall they do who are baptized for the dead if the dead rise not which some would understand as if it had been a custom to be baptized for those in Purgatory for the up-holding of that and other Popish Tenents they are wont to feign customs which never were out of places of Scripture hard to be understood Whereas the Scripture sounds thus What do they who are baptized for dead men professing themselves dead unto sin in hope of the Resurrection unto the new and the everlasting life if the dead rise not For as many as are baptized into Jesus Christ are baptized into his death and if we be planted into the likeness of his death we shall be also in the likeness of his Resurrection Thus they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They were crucified in affections and profession yet were not their affections and lusts crucified unto them for vers 26. Let us not be desirous of vain glory provoking one another envying one another while there were desires of vain glory envy and emulation stirring in them though they might be crucified unto those desires in that they yielded not unto them yet were not these desires and lusts crucified unto them Ye read this distinction more plainly Col. 2.20 and 3.3 Ye are dead dead in your affection and desire unto sin ye have no lust unto it Dead by your profession being baptized into Christ's death Col. 2. But was sin was lust dead unto them See I pray vers 5. Mortifie your members which are upon the earth that which is dead cannot be mortified if these had been dead what need had they to be mortified Therefore since the Apostle exhorts them to mortifie their lusts surely their lusts were not dead though they were dead unto their lusts When sin is crucified killed mortified and dead unto the man as well as the man is crucified and dead unto sin Then the Apostle varieth his phrase as Gal. 6.14 he speaks of himself The world saith he is crucified unto me and I unto the world The Reason of this appears from the Nature of Gods Law The Law is enmity against the Sin and as enemies bear a mortal and deadly hatred one against another so are the Law and Sin disposed for it becomes a killing letter unto him 2 Cor. 3.6 and what the Law cannot effect against the Sin too strong it works upon the man and as it followeth in the next words to the Text that which was ordained to the life of the man proves his death And in this sence we understand Deut. 32.36 The Lord shall judge his people and repent him when he seeth that their power is gone Then saith he I kill and make alive vers 39. For rectum is index sui obliqui it s like a straight line The Law discovers the sin as one contrary manifests another contraria contrariis elucescunt black appears the more black if discovered by white and the contrary darkness the more and greater if discovered by the light è contra Sin therefore and righteousness being discovered in their colours the beauty and comeliness of the one the deformity and ugliness of the other will easily appear and beget a true estimate in the man which confesseth a love unto the Law of righteousness and an hatred of the sin and discrimen honestorum turpium power to discover things that differ Phil. and consequently an aversness and aversation from the one and an inclination and love unto the other Observ 1. Hence we may discover a mistake of great consequence proceeding only from an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double signification of the word death and dead For 1. Whereas of old prayers were wont to be made for those who were dead unto their sins that they might have strength against them Hence proceeded that yet lasting controversie touching prayers for the dead which the Papists urge exceedingly in behalf of those who are in Purgatory most what we are outwardly minded and that what we read or hear we are apt to understand only of outward things Most true it is that these poor afflicted souls to whom the Law comes and in whom sin revives they are in Purgatory as appears throughout this Chapter where they struggle against sin but are not able to resist unto blood striving against sin as the Apostle speaks to the Hebrews as yet in this state Heb. 12.4 And therefore the man in the Text crys out Wretched man that I am who shall deliver me from the body of this death presently it followeth I thank my God through Jesus Christ Which in the Vulgar Latin is Gratia Dei per Jesum Christum and the most Ancient English Manuscript turns it the grace of God through Jesus Christ For this Grace and Peace the Apostle prays almost in every one of his Epistles The soul hath sin exceeding sinful like an evil spirit raised in it which it hath no power to lay no strength at all against it only it is dead unto the motions of it Hereupon the Apostle prayeth for grace and strength against so potent an enemy thus 1 Cor. 1.3 and 2 Cor. 1.2 Gal. 1.3 More specially Col. 1.2 Having prayed for grace in general vers 9.10 11. he prays for the special grace in knowledge wisdom
silentium laus the dumb the silent going on in well doing praiseth God As the work of a cunning Artificer as we are wont to say commends him that made it and such are the Saints of God even Gods work-manship created of God unto good works which God hath prepared that we should walk in them Ephes 2.10 Thus we confess to the praise of God that it is he that hath made us and not we our selves we are his people 2. That 's the other way of praising God by outward and vocal expression and this is proper to the reasonable and understanding Creatures as Men and Angels who beside that they really shew forth the virtues of their Maker as the meer natural and brute Creatures do they also express the praise of God by mutual reveiling one to other their thoughts as Aquinas speaks of Angels or as men by speaking outwardly one to other of the virtues and graces of God his glory his praise and wonderous works and both these wayes All Gentiles all People ought to praise God That 's the third thing to be enquired into and explained but what needs that you will say will ye add light to the Sun for what is plainer than that all Nations and all People are all men Beloved be not prejudiced be not deceived 't is true that in our worldly apprehension all Nations and People signifie all men but not in God's estimate it is but equal that our imagination stoop and submit it self unto the wisdom of God in Scripture which is not wont to account or stile multitudes of men dwelling together or in divers Countries by the name of Nation or People as having any thing to do with his service unless they submit themselves unto him Say I this or saith not the Scripture the very same Deut. 32.21 They have provoked me to jealousie with that which is not God and I will provoke them to jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those who are not a people who are they All Gentiles who walk in their own wayes all Nations all People only the Jews excepted who were Gods people while they walked in his way how doth that appear St. Paul quoting the same words Rom. 10.19 applyes them to the Gentiles in opposition to the Jews I will provoke you to jealousie by them that are no people if that be not convictive I am sure Rom. 11.11 is plain enough where he useth the same words through their namely the Jews fall salvation is come unto the Gentiles for to provoke them to jealousie But these may be some few Gentiles Then see the 12th verse If the fall of them the Jews be the riches of the world and the diminishing of them be the riches of the Gentiles how much more their fulness But St. Peter is down-right 1 Pet. 2.9 10. Ye are saith he a chosen generation a royal priest-hood an holy nation a peculiar people that ye should shew forth the praises of him who hath called ye out of darkness unto his marvellous light which in times past were not a people but are now the people of God so that all Nations in the world if unholy if profane if without God in the world are in Gods account not a Nation not a People So God called the Jews while they were disobedient Hos 1.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not my people and therefore all Nations in their latitude are not fit to praise God but such of all nations as fear God and work righteousness these are fit to praise God Psal But how then are all exhorted to praise God I Answer all Nations and all Men owe this duty unto God but all are not solvendo all are not in proxima dispositione they are not all fitly disposed to pay it and the reason of this is added in that Deut. 32.21 where Moses calls those whom he had called not a Nation presently after a foolish Nation Now we know Non est speciosa laus in ore peccatoris Ecclus. 15.9 10. Praise is not seemly in the mouth of a sinner or a fool for praise shall be uttered in wisdom and the Lord will prosper it and 't is true in this sence honour is unseemly for a fool Prov. 26.1 And therefore holy men are exhorted to praise God frequently throughout the Scripture especially in the Psalms Praise the Lord ye his servants praise the Lord ye that fear him magnifie him all ye seed of Jacob They that seek after the Lord shall praise him praise the Lord ye house of Aaron praise the Lord ye house of Levi ye that fear the Lord praise the Lord and rectos decet collaudatio praise becometh the upright 'T is in the congregation of the Saints Psal 149.1 In a word 't is a duty owing unto God from all Nations who shall one day so do but fit to be performed only by his Saints his chosen holy nation his peculiar people yet because all Nations owe this duty all here are commanded so to do And that for great Reason whether we consider the object praise-worthy beyond all praise his lovely his laudable nature so lovely that St. John calls him Love it self 1 Joh. 4.8.16 and because quod amamus facile laudamus that which we love we easily praise his laudable nature so laudable so praise-worthy that he is called praise it self Deut. 10.21 Or 2. Whether we consider his Command none more just none more frequent Or 3. Our Duty none more reasonable than that the work should commend the Maker especially since this is the end the Maker aims at in his work that it should praise him really and vocally For he hath chosen us before the foundation of the world that we should be holy and without blame before him in love there 's the real praise having predestinated us to the adoption of Children by Jesus Christ to himself according to the good pleasure of his will to the praise of his glorious grace there is real and verbal praise too Ephes 1.5 6. 1. But doth God then desire our praise and glory Not that he wants it but that we want it who by reason of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are come short of the glory of God Rom. 3.23 2. But if God desire praise and glory then may we who must imitate and follow him as dear Children Ephes 5. If any glory were our own we might without sin lawfully desire it but since all glory is the Lords it is pride and injustice for us to desire any of it and most just and equal for him to demand what is his own 3. But what then must we do when men give praise to us Not receive it for our selves O no that is unfaithfulness to our God to rob him of his praise For how can ye believe who receive honour one of another Joh. 5.44 Yet such unfaithful men are exceeding many Proverb 20.6 For a faithful man who can find for most men will proclaim every one his own goodness
so Revel 1.7 Every eye shall see him and they that pierced him when they see him their eye that looks upon him affects their heart Lament 3.51 Mine eye affecteth mine heart or my soul all kindreds of the earth wail because of him Thus St. Peter in his first Sermon Act. 2.37 evidently sets forth the sufferings of the Lord Jesus and his crucifixion whereupon the people were pricked at their heart c. our Translators very fitly put that place in the margin of Zach. 12.10 And no doubt the Lord expects a like effect from us of his outward manifestations and not that we should stand at a gaze and amuze our selves only at some things without us Observ 5. Hence we learn the tenour and subject of the Apostles preaching St. Peter's Act. 10.37 and 43. and St. Paul Act. 26.22 23. which we ought well to heed and obey their requiring of us as our duty Observ 6. Here the accomplishment of all types and figures touching our Lords passion and crucifixion as also the subtilty of Satan in bewitching us to abuse the Cross of Christ with outward Observation Observ 7. We need minding and remembring what Christ suffers of us and how we ought to suffer with him and to know how we have crucified him with our sins and that we ought to crucifie our sins with him and so to be crucified with Christ as St. Paul exhorts these Galatians by his own Example The Galatians here had this Doctrine represented unto them in the figures of the Law and in the doctrine of the Prophets and Apostles yet they obeyed not this Truth let us be careful lest we follow them in like disobedience Observ 8. Note hence the great goodness of God who not only hath given Christ and him crucified but also hath given means of knowing him by the ear by the eye the two disciplinary senses both which therefore God is said to have made and because Christ is the common salvation Jude vers 2. the Lord hath appointed means of all other the most common the most universally known and used by mankind as Bread and Wine Bread and that broken evidently setting forth Christ's body broken on the Cross Wine and that poured out prefiguring before our eyes the blood of Christ shed for us Thus hath Jesus Christ been set forth evidently before our eyes crucified in us and shall such outward manifestations be in vain unto us The Apostle desired to know nothing among the Corinthians but Jesus Christ and him crucified but did the Apostle desire to know Christ crucified in himself or in them and did he not much more desire to know and experimentally to find conformity unto Christ crucified in himself and them Is it not proper to all those who are Christ's to crucifie the flesh with the affections and lusts And the Lord himself hath given us Example in himself of so doing He lived in this world in great sorrow poverty and shame He was a man of sorrows and acquainted with griefs and for our sakes he became poor he exposed himself to open shame And wherefore was all this but that through his like Cross even the patience of Jesus Christ we might crucifie those who had crucified the Lord Jesus even by like sorrow and grief to mortifie the lusts of the flesh by his like poverty to crucifie covetousness the lusts of the eyes and by his like ignominy and shame we might kill and crucifie the pride of life And these are the three great enemies of Christ in the world who have put to death the Author of Life and if we crucifie these we are then crucified with him and shall be glorified with him Amen Axiom 3. The Galatians did not obey the Truth We must here search 1. what is Truth and 2. what it is to obey the Truth Surely Christ is the Truth as he himself saith I am the Truth the Way and the Life He was crucified and died for our sins that we might be crucified and dead with him unto our sins as the Apostle tells them he was Gal. 2.19 I by the Law am dead to the Law that I may live unto God I am crucified with Christ c. Thus the truth in Jesus it putting off the old man and putting on the new Ephes 4. This Truth was crucified in the Galatians and evidently set forth before their eyes yet they obeyed it not in that they were not crucified and dead with Christ So that they were not obedient unto the Truth of Christ crucified being not crucified with him nor willing to bear his Cross For reason of this I shall content my self with the reason in the Text why they were not obedient and speak of it when I handle that point the Apostle alledgeth for a reason some or other had bewitched them Observ 1. The Doctrine of Christ crucified is the Truth Now all kinds of Doctrines in Arts and Sciences hold forth some truth but what truth it is is expressed by the speciale formale of every Art and Science What is the special formal difference of this Truth the Apostle tells us Tit. 1.1 It 's a truth according to godliness Observ 2. Yet is not the Doctrine of Christ crucified the highest truth It is true the Apostle saith he desired to know nothing among the Corinthians but Christ Jesus and him crucified i. e. I so behaved my self among you that I might seem to know nothing else and that that must be his meaning appears by his next words I was among you in weakness and in fear and trembling Paul took upon him that state because the Corinthians were young and weak and capable yet of no higher Doctrine and therefore he calls them children and saith he spake unto them as carnal c. 1 Cor. 3.1 and according to his practice to the weak he became weak not but that he had higher Doctrine to impart unto them For such is the Doctrine of Christ's Resurrection and Life his Ascension and Session at the right hand of God his coming to Judgement c. These and such as these are higher than that of Christ crucified and therefore 1 Cor. 2. We speak wisdom saith he among those that are perfect and capable of higher and more transcendent hidden truth Observ 3. The Doctrine of Christ crucified is a Doctrine of Truth that is to be obeyed It 's not a Truth only in Theory and Speculation it 's a practical Truth a Truth that is to be obeyed This is the rather to be observed because many look at the Gospel only as a Doctrine of Indulgence Grace and Favour and hope for nothing by it but the remission of their sins Whereas indeed the Gospel requires as much obedience as the Law yea in regard of further explication of the Law it requires more because it was not generally known that the law is spiritual until our Lord and his Apostles had so declared it And therefore whereas the Pharisees were the most strict observers of the Law
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
the least temporal blessing to come down from thee the Father of Lights we may thankfully be contented with it receiving it from thy hand as fittest for us as having deserved less as less then the least of all thy mercies Furnish us also with patience in regard of our greatest evils enable us we beseech thee with strength above our evil with wisdom above our strength give us a sensible approbation of thy love unto us by thy presence with us at our sufferings and by thy suffering with us Give us a desire and certain hope of a greater good than these are evils These Graces and whatever else thou knowest more needful for us we beg not for any merits of our own but for his merits who inwardly enables us Christ Jesus To whom with thee O Father and thy holy Spirit our Comforter be rendred all Praise Power Majesty and Dominion the rest of this day and for ever more Amen NOTES AND OBSERVATIONS UPON COLOSSIANS I. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Gospel is come unto you as it is in all the world and bringeth forth fruit and encreaseth as it doth also in you since the day ye heard of it and knew the grace of God in truth WIth singular Wisdom the holy Fathers of old so disposed of the Epistles and Gospels that he that 's well skilled in the order of them may withall know the Beginning Progress and Consummation of the Christian Church and Gods wise and gracious disposing and ordering of the means of Salvation conducing thereunto All contained within the compass of a year which now drawing towards an end which they call Tempus peregrinationis it draws on with it the Consummation of the the Church which consists in the coming in of the fulness of the Gentiles and the conversion and salvation of the Jews Both which are foretold by St. Paul Rom. 11.25 26. That the fulness of the Gentiles shall come in and so all Israel shall be saved For the effecting of both The Gospel of the kingdom must be preached in all the world for a witness to all nations and then the end cometh according to our Saviours prediction Matth. 24.14 The present Epistle and Gospel together with that which goes before and that which next followeth concerneth the preaching of the Gospel to the Colossians in special and generally to all the world and the Fruit of the Gospel so preached in both The Gospel according to St. Hierom Rabanus St. Anselm and others concerneth the conversion of the Jews unto the Faith of Christ In the Epistle which reacheth from the third to the twelfth verse of the first Chapter our Apostle 1. Partly gives thanks unto God for the three Theological Virtues Faith Hope and Charity begun in the Colossians which he demonstrates from their causes from vers 3. to vers 9.2 Partly he prays unto God for their confirmation in these and other Graces from vers 9. to the end of the Epistle This Text is a member of the first part containing in it the cause of their Faith Hope and Love And they are of two sorts 1. The Gospel coming unto them and bringing forth fruits and encreasing in them as it came into the world and brought forth fruit in the world 2. The Colossians hearing and acknowledging the grace of God in truth And these two causes are the two parts of this Text. For our more orderly proceeding in the handling thereof we may resolve it into these several truths 1. The Gospel came to the Colossians as it came to all the world 2. It brought forth fruit and encreased in all the world as it did among the Colossians 3. Thus fruitful it was and thus it encreased from the day they first heard and knew the grace of God in truth 1. The Gospel came to the Colossians The Gospel in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in prophane Authors signifieth Glad Tydings of good news and the Sacrifice they offered at the hearing of them and the reward given to him that brought good tydings In Scripture the Gospel is taken both 1. For the Subject of these Good Tydings namely that inward power and vertue of Christ in the flesh prevailing against the power of sin according to that of the Apostle Rom. 1. The Gospel is the power of God unto Salvation and 1 Thess 1. And 2. The publishing and declaring the Glad Tydings of this power The Prophets in the Old Testament used a very significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Flesh as often as they spake of the preaching of Grace by Christ A word comprehending not only the argument and matter of good news viz. Christ in the flesh but the publishing and declaring of it This double signification of the Gospel is manifest in that it 's called the Gospel of the Kingdom Mat. 24. Now the Kingdom of God is within us Luke 17.21 as the preaching testifying and declaring of it is without us Thus Grace and peace which are both inward are used for the Gospel John 1. The Law was given by Moses but Grace and peace came by Jesus Christ The testifying of that Grace it is without us I have received the Ministry of the Lord Jesus to testifie the Gospel of the Grace of God Acts 20.24 Thus there is the power of the Gospel and the word of the Gospel 1 Cor. 4.20 An hidden Mystery and secret of the Gospel and a divulging or making that Mystery or secret known Eph. 6.19 And in both those sences the Gospel may be said to come For the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well to be present as to come and that signification of being present is more proper unto spiritual things which are then said to come when they appear to be So God is said to have come unto Moses when he appeared unto him Exod. 19. And Christ is said to come in the flesh 1 John 4.2 when he appears in the flesh for the word may indifferently bear either sence And therefore S. Paul instead of what we turn coming saith expresly God is made manifest in the flesh 1 Tim. 3. ult Thus that we turn the coming of the Son of man and the coming of the Lord may be as well translated the presence of the Son of man or of the Lord Matth. 24. 2 Thess 2. besides other places And the reason is Spiritual things they have neither figure nor name nor motion nor any such like circumstance of their own and therefore if any such spiritual thing be revealed to us who can fancy nothing without such circumstances most necessary it is that they borrow such thereby to represent themselves unto us so that the power of God unto Salvation which we call the Gospel may be said to come unto a people when it appears and is present with them and in them because this term of coming being a kind of local motion which
the Scriptures and above all things required believed and obeyed by Belieuers in the Primitive times And therefore the Creed and the Articles of the Christian Faith were not written at the first but committed to the memories minds and hearts of Believers to be practised And what Christ on his part had suffered and done was propounded unto them and thereby was required of them on their part performances and conformity thereunto Thus the Apostle requireth 1. In the Galatians who had in part revolted from the Christian Faith conformity unto Christ's birth Gal. 4.19 2. In the Corinthians conformity unto Christ's crucifixion 1 Cor. 2. 3. In the Romans conformity unto his death and burial and resurrection Rom. 6. 4. In the Colossians who were raised up together with Christ conformity unto his ascension 5. The Apostles themselves had attained to a conformity with Christ in sitting with him in heavenly things Ephes 2.6 And these were conveyed as mysteries and secrets unto Believers and privately whispered by one to the other at the first And therefore in the ancient Liturgies and service of the Church the Creed was propounded at first voce submissa more secretly and in a lower tone and voice until the Council of Nice explained and enlarged it and delivered it to be published openly according to what our Lord Jesus had foretold Whatsoever ye have spoken in darkness shall he heard in the light and that which ye have spoken in the ear in clossets shall be proclaimed upon the house tops Luk. 12.3 St. Luke first wrote his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Ancients read that Text Luk. 1.1 and so in the Latin Quae in nobis completae sunt rerum Of things fulfilled in us And afterward having written his Gospel begins the Book of Acts thus The former Treatise O Theophilus I have made of all that Jesus began to do and to teach until the day he was taken up Do these things concern us or no We call our selves Christians And every man presumes himself such But who considers these things wherein the Essence of Christianity consists otherwise then bounded within the person of Jesus Christ Who considers the humility of Jesus Christ as with an influence upon himself that he ought to humble himself and be of no reputation Who considers the obedience of Jesus Christ so that he himself ought to be obedient Who considers the sufferings of Jesus Christ so far as if he himself were by vertue of his calling to suffer with him 1 Pet. 2.21 22 23. Nay who thinks that his own Salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought by the same sufferings in himself which Christ also suffered 2 Cor. 1. Who thinks on Christ's Resurrection so far as if it concerned him to arise unto a new Life Who regards our Lords Ascension beyond the act of his person then as performed by him Who looks at it as it concerns himself to mind affect love desire live an innocent life worthy of God O what a world of false Christianity there is in the Christian world O Beloved the Evangelist writes to thee whoever thou art who lovest God Thou art the true Theophilus all that which he did all that which he taught until the day he was taken up concerns thee and ought to be fulfilled in thee Away then with all idle contemplations and empty speculations of Christianity falsly so called The true Christianity is seen in our conformity to Jesus Christ in leaving the world and going to the Father in dying unto sin and living unto God the Truth of Jesus is seen in putting off the old man and putting on the new Eph. 4. In being crucified and dead unto sin and arising into a new Life and being risen to ascend with Christ and seek affect love desire and live the life of Jesus Christ 4. Observe what manner of men now they be and how qualified they ought to be who ought to seek the things above They must be such as are already raised unto a new life otherwise they are not fit to seek them Psal 34.14 Depart from evil and do good then follows seek peace and ensue it Esay There is no peace to the wicked saith my God So seek ye the Lord ye meek of the earth Zeph. 2.3 It 's impossible otherwise to understand the things above though Christ himself should preach them unto you Nicodemus was a learned man and a Master in Israel and knew not the Nature of Regeneration Joh. 3.9 He stands amazed and saith how can these things be yet surely the things above or most of them are of an higher Nature than Regeneration And how then should the earthly and natural man know them Our Saviour saith so much to Nicodemus vers 12. If I have told ye earthly things and ye believe not How shall ye believe if I tell ye of heavenly things O they are the things above No marvel therefore if some people who have not had their senses exercised to discern of good and evil but live a natural and earthly life no marvel that these understand not some things which the Minister may speak for how can such believe and understand when we speak of heavenly things When our Lord had discoursed of spiritual meat and drink his body and blood Job 6. Many took offence at it vers 60. This say they is an hard saying who can hear it Therefore our Lord knowing in himself that his disciples murmured doth this offend ye saith he what and if ye shall see the Son of man ascend up where he was before The words that I speak unto ye they are spirit and they are life If ye understand not what I speak unto you upon the earth and discourse in familiar manner how will ye understand if I shall ascend up where I was before If we understand not him who speaks on earth how shall we understand him who speaks from Heaven Hebr. 12. Repreh Those are worthy of the greatest Reproof who disorderly go about this highest Duty yet are insensible of it Isai 58.1 2 3 4. The Prophet must cry aloud to such They seek me daily and delight to know my wayes as a people that did Righteousness and forsook not the Law of their God The Lord had commanded the people to seek him Amos 5.4 Seek ye me and ye shall live vers 14. seek good and not evil that ye may live yet he denounceth a woe to them who desire the day of the Lord why so for saith he unto what end is it for you To you the day of the Lord is darkness and not light vers 18. The like we may say to brutish and sensual men who seek these high things the things above to what end is it for you why do ye seek them An adulterous generation desires a sign but he gives them none but that of the Prophet Jonah a sign from heaven First leave the earthly conform unto Christs death and then rise to a new life then seek the
is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run over as the word imports this is not to abound will ye hear what it is to abound I say unto you saith the Lord Jesus in whose name we are here exhorted love your enemies do good to them that hate you and pray for them that persecute you c. And he adds a reason Matth. 5.46 47. If ye love them that love you what reward have you And if ye salute your brethren only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what great matter do you wherein do ye abound Do not the Heathen and the Publicans the same 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is something redundant some singular thing expected of us beyond all other men they add to their brotherly love common love 2 Pet. 1.4 Speg 22.19 Coverdale If this be not how can we be said to abound and please God And 't is the dreadfull speech of the Lord Jesus Matth. 5.20 That unless your Righteousness exceed the righteousness of the Scribes and Pharisees ye shall not see the kingdom of God and their Sect was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor doth our God lay this injunction upon us nor St. Paul beseech and exhort us hereunto but that the Scripture affords us means and helps to abound in walking and pleasing God Before we can abound in Virtue and Graces sin and vice must abound sordescit c. Leprosus and so be removed Virtus est vitium fugere sapientia prima stultitiâ caruisse Iniquity therefore which abounds is first to be removed by which our Love that ought to abound grows cold Matth. 24. As in walking and all progressive motion saith the Philosopher there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pulling one leg after another and then setting the other forward But the with-holding of our foot from evil is not only necessary to this walking and pleasing God but the forgetting also that which is behind the things behind are sins and delight in them and progress in Virtue The former sinful life that we have passed is to be mortified and killed which is a principal means of abounding in the life of God As a corn of wheat is not quickned except it die but if it die it abounds it brings forth much fruit it is our Saviours comparison We must forget also our former progress in Virtue so far forth that we rest not in any measure past for want of this Lots Wife who was come out of Sodom because she forgat not what was behind she was turned into a pillar of Salt a durable Monument to be considered of those who stand at a stay to whom this Memento is spoken Remember Lots Wife He that is come out of Sodom and looks back either 1. with desire to enjoy his former lusts Or 2. as contenting himself with his present measure of Grace he is unfit for the Kingdom of God And therefore Joseph named his two Sons Manasseh and Ephraim Manasseh is forgetfulness those who draw near to walk with God forget their own people and their fathers house Psal 43.2 Ephraim is fruitfulness because God made him fruitfull and abounding in the work of the Lord Gen. 41.51 52. And in this sence we are exhorted to abound through the Lord Jesus i. e. not only by his command nor for his sake though the consideration of these be a great help to our progress and abounding in Grace but also by his mediation his power and strength so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to comfort and strengthen So the Church hath taught us to pray that Christ would deliver us from all Sin and cause us to abound in all Grace by his holy Incarnation by his holy Nativity and Circumcision by his Baptism Fasting and Temptation by his Agony and bloody Sweat by his Cross and Passion by his precious Death and Burial by his glorious Resurrection and Ascension and by the Coming of the Holy Ghost Which is not any conjuring no nor adjuration as some either ignorantly or maliciously say but in the same sence as we ordinarily are wont to end our prayers through Jesus Christ our Lord i. e. through his strength and efficacy and powerful mediation To this purpose is that speech which our Saviour speaks Joh. 10.10 I am come saith he that they might have life that is vitam secundum Deum saith Euthymius the life of Godliness and that they might have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in more abundance for thus being engrafted into Christ by Faith without which it is impossible to please God Heb. 11.6 and become branches of that true Vine Every branch in him that bringeth forth fruit the Father purgeth it and it bringeth forth more fruit Joh. 15.2 Whence it is that we are filled with the fruits of Righteousness which are by Jesus Christ Phil. 1.11 This fruitfulness also is procured by the Ministry of the Word The Wise Man speaks not of beasts Prov. 14.4 but of the Ministers of the Word as St. Paul understands him 1 Cor. 9.20 Where no Oxen are the crib is clean but great increase or abundance is by the strength of the Oxe And because God is able to make all Grace abound 2 Cor. 9. and 't is he that giveth the increase and abundance as St. Paul saith 1 Cor. 3. We must pray also unto him for a multiplication of Grace and Peace as St. Peter 1 Pet. 1.2 and St. Jude vers 20. Praying in the holy Ghost And St. Paul often as Phil. 1.9 10 11. and 1 Thess 3.12 beside other places but especially Coloss 1.9 10. We do not cease to pray for you and to desire that ye may be filled with the knowledge of his will in all wisdom and spiritual understanding that ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God As many as walk according to this Rule Peace be unto them and upon the Israel of God NOTES AND OBSERVATIONS UPON I TIMOTHY 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Kings and all in Authority that we may live a quiet and peaceable life in all godliness and honesty THe Apostle descends from his general Exhortation vers 1. to one more special in the Text I exhort that supplications prayers intercessions and giving of thanks be made for all men then more especially for Kings and all in Authority And he adds the end the benefit of the Church that we may lead a quiet and peaceable life in all godliness and honesty 1. Supplications prayers intercessions and giving of thanks ought to be made for Kings 2. For all in Authority 3. Supplications prayers intercessions and giving of thanks That we may live a quiet and peaceable life in all godliness and honesty 1. Supplications prayers intercessions and giving of thanks ought to be made for Kings Here we must enquire 1. what 's meant by Supplications Prayers Intercessions c. and 2. whether they differ one from other and how As for the two
of a most wise man think O how much more wise is the only wise God Good only good powerful the power beautiful take off and raise thy thoughts higher how much more beautiful is the Author of this beauty Patient how much more patient is the God of patience who yet suffers such sinners as we are Sursum corda This reproves the curiosity and prophaness of presumptuous men who pry into the unsearchable Majesty of the Highest God a sin forbidden the Israelites upon pain of death Exod. 19.20 Nor was this curiosity forbidden the people only but the Priests also they must not always enter into the holy place Levit. 16.2 Scrutator Majestatis opprimetur à Gloria Prov 25.27 This was threatned often and inflicted on those of Bethshemesh 1 Sam. 6.19 where fifty thousand and seventy men perished for prying into the Ark of the Majesty of God a great punishment you 'll say but the sin also is exceeding great that Bats and Owls living and delighting in their darkness should presume in their darkness to search the Majesty of the Highest God who dwells in light inaccessible let them consider this who in sin search and would know all things Sicut qui mel multum comedit non est ei bonum sic qui scrutator est Majestatis opprimetur à gloria The Text is obscure the best reading is in the vulgar Latine Knowledge is as sweet as honey to the taste men desire nothing so much delectatur os vita contradicens mentitur And 't is noted of the English quod ament dulcia But as the Physicians observe honey is exceeding flatulent and windy and we may say the same of knowledge especially of Heavenly things it 's exceeding windy without charity it puffs up 1 Cor. 8.1 It makes men proud and high minded whence the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sciens doctus a knower never an edifier a little of it does the deed as one Bean rattles more in a Bladder blown up than a Sack full Yea as Honey turns to Choler so doth this knowledge of the Divine Majesty it makes men angry fretful envious and malicious The wise man's counsel is very good Seek not out the things that are too hard for thee neither search the things that are above thy strength but what is commanded thee think thereupon with reverence for it is not needful for thee to see the things that are in secret Ecclus 3.21 22. And that elegant speech of the Apostle Rom. 12.3 I say through the Grace that is given to me unto every man among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As God hath given to every man the measure of faith and Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind not high things but condescend to men of low degree be not wise in your own conceits Though the Levites might bear the Holy things yet they might not pry into them Numb 4.18 19 20. Thus we may bear the name of the Majesty of God Paul was a chosen vessel for that purpose Acts 9. and 't is the Duty of us all 1 Cor. 6. ult for Coloss 1.26 Mean time let us not discourage the Humble Soul who empties it self of it self and seeks the fulness of it self in God who seeks not for its own Glory but for the Glory of the Great God who searcheth not the knowledge of the Majesty of the Great God but the will There are who discourage the Saints of God from aiming at the very highest so Zophar Job 11.7 But all that Job's Friends say of God are not true Job 42.1 For the more humble the Soul is the nearer it draws to the most high God That which we read Psal 138.6 Though the Lord be high yet he beholdeth the lowly is not truly translated quamvis tamen though and yet are both supplyed against the drift of the Text we alter the sence of the proposition for the Text sounds thus The Lord is high and beholds the lowly implying what they most earnestly aim at because the Saints are lowly they come more neer and within the kenning of the most high God Yea we may render the words thus Because the Lord is high he beholds the lowly so the LXX and the Latin Text read them Thus also another Scripture is mistaken Isa 57.15 Thus saith the high and lofty one who abides for ever whose name is Holy I dwell in the highest and holy with him also who is of a contrite and humble spirit as if the Text imported that though he dwells on high yet also with the contrite and humble spirit whereas indeed the Text sounds thus I dwell in the height and holy even with him that is of a contrite heart c. So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest God rests in his Saints and the Vulg. Lat. Et in excelso in sancto habitans cum contrito humili spiritu c. the more lowly the more neer unto the most high God and the more proud and high minded the farther off from the highest God for so the Psalm 138. having said because the Lord is high he beholdeth the lowly he presently adds he beholds the proud afar off whence it evidently appears that by how much the more high-minded we are the farther off we are and more remote from the most high God the more lowly contrite and humble we are the nearer we approach unto the Majesty of the highest God this is not obscurely intimated wherefore it 's presently added that he took away the high places I know well those high places according to the History are those wherein they were wont to worship before the Temple was built and some Kings as Asa are commended with that exception yet the high places were not taken away but Jehoshaphat took them away There is a pride and haughtiness of spirit which like a moth breeds in the best actions which many good men according to their degree of goodness mortifie not but Jehoshaphat's heart being lifted up in Gods wayes he took away the high places and high things pride haughtiness and ambition It 's no marvel though the Ministers of the highest God all inferiour Authority be despised when the highest God himself is despised Exhort Since God hath a Throne of Majesty in the highest that our hearts may be lifted unto the highest God Many men deceive themselves in this sursum deorsum are divers in Gods estimate and mans We think God is above in a lofty mind and high spirit the Devil is there God is in humility and lowliness of spirit It is said of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17.6 what had he an high mind the terminus ad quem whither his heart was lift up will decide this question it was lift up to the ways of the Lord where are those wayes in humility and lowliness Mich. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to humble
the east and 45.13 Literally of Cyrus which is saith Plutarch in the Persian tongue the Sun spiritually Christ the Sun of righteousness Jer. 23.5 The days come that I will raise up unto David the righteous Branch So 33.14 15. I will perform the good thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 14.13 the branch of righteousness Concerning the begetting and bringing forth of Christ Esay 4.2 3 4 5. and 11.1 2. and 65.9 Gal. 4.19 In every day of Grace and Light which the Lord vouchsafeth to men upon earth he begets his Son and causeth him to be brought forth and most of all in the last days Mich. 5.2 3. Revel 12.1 2. That we may the better understand this we must know that time differs from eternity thus Time is varied according to motion of which it is the measure of variation and succession Eternity is the measure of that which is unmoveable and therefore it 's always present and therefore it 's noted by hodiè which signifieth the present time But whereas that which is making is not yet complete and perfect but that which is already made is perfect therefore he saith not genero but genui because he is perfect yet lest the Generation of Christ should be thought transire in praeteritum and consequently to fail in regard of the present and future he adds to day have I begotten thee The Son of God therefore is perfect from eternity and his Generation is from eternity and is alway begotten of the Father as light is perfect in the Air yet always and every moment it proceeds from the Sun And therefore the Holy Ghost maketh use of that Metaphor Mich. 5. Egressus ejus in principio à diebus aeternitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 110.3 Ex utero ante Luciferum genui te So LXX Reason A fine from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to open the dark eyes that they who see not might see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath begotten his Son to be an everlasting day and light Psal 118.24 This is the day which the Lord hath made we will rejoyce and be glad in it even Christ himself who is the bright day light the light of light Luk. 1.78 79. The day spring from on high hath visited us to give light to them that sit in darkness c. Joh. 1.9 The true light that lighteth every man that cometh into the world Joh. 8.12 I am the light of the world vers 56. your father Abraham rejoyced to see my day Joh. 12.46 I am come a light into the world Esay 60.1 19. The Sun shall be no more thy light by day But the Lord shall be unto thee an everlasting Light and thy God thy Glory Revel 1. and 21 23. The city had no need of the Sun neither of the Moon to shine in it For the glory of God did lighten it and the Lamb is the light thereof Observ This is the ground of that irreconcileable difference between Christ and Antichrist as great as between day and night light and darkness what communion hath light and darkness righteousness and unrighteousness What concord hath Christ and Belial c. 2 Cor. 6. 2 Thess 2.4 8. Hence it is that both their children are at deadly feud among themselves Ephes 5.6 9. Ye are all the children of light and the children of the day we are not of night nor of darkness c. 1 Thess 5.5 6 7 8. Such are their works Eph. 5.9 qui male agit odit lucem it is said of Judas that he went out and it was night he went about a deed of darkness Joh. 13.3 Repreh This blind age wherein men as the Pharisees of old conceive they see yea that they are most perspicacious and quick sighted yet are stark blind Can we judge any otherwise of this Generation when the Lord Jesus Christ is come a Light into the world Joh. 3. and profers himself as a guide unto the world a guide even to the everlasting life I am the light of the world he that followeth me shall not walk in darkness but shall have the light of Life He that hates sin and iniquity which is the true darkness and desires the Light of Life to be erected in him and so followeth me thorough the way of self-denyal patience mortification holiness love of God and men He shall have the Light of everlasting Life when the true Light shineth 1 Joh. 2.8 yet men have their understanding darkned alienated from the life of God Eph. 4.18 Living in envy hatred and malice one towards another Can we judge any otherwise of this generation than that they are stark blind or hardened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both Eph. 4.8 The true light shineth saith St. John and then he adds he that saith he is in the light yet hates his brother is in darkness even till now and verf. 11. And therefore St. John giveth them the lye that say they have fellowship with God the Light yet walk in darkness 1 Joh. 1.6 What must needs be the event of this Doubtless most dreadful Psal 82. vers 1. The Lord calls for the Light of Life and what comes of it They know not neither will they understand they walk on still in darkness Then follows all the foundation of the earth shall be moved all Estates disturb'd all Laws and Orders violated all go to ruine yea upon the like wilful blindness and shutting their eyes against the Light of Life see a greater condemnation Luk. 17.20 21 22. Consol Is Christ the day and am I a Christian yet in darkness If it be so why am I thus as Rebecca reasoned Gen. If Christ be the day why go I mourning all the day saith David Psal 38.6 Nay 't is the complaint of the whole Church Lam. 3.2 He hath led me and brought me into dark places as they that are dead of old surely a mournful condition Is there darkness even in Goshen He that is in the darkness knows not whither he goes But to the consolation of thy Soul be it spoken all darkness is not evil God himself is said to dwell in the thick darkness 1 King 8.12 He made darkness his pavilion Psal 18.9 11. For although much be written concerning God yet if we consider the multiplicity of contemplations touching the Deity which humane understanding cannot reach unto We will understand in what sence God is said to dwell in thick darkness The Priest could not come near there is a distractedness through which all Saints pass The Lord brings down to hell and brings back again 1 Sam. 2.6 This this is the forlorn condition of the Soul following her Lord through the wilderness through the way of self-denyal patience and mortification which all and every Saint of God passeth through before he come to the clear Light of Life as in Nature the matter precedes the form This was obscurely intimated in the Creation of the outward world wherein first darkness was upon the face of
fear the Lord and his Goodness in the latter days Although this may be understood of a King or a Prince according to the order of David one who shall rule according to Gods own heart But most interpreters fetch this quotation out of 1 Chron. 22.10 He shall be my son and I will be his Father But against both these there are two great objections for the first place Psalm 89. speaks expresly of David and this latter place 1 Chron. 22.10 as expresly of Solomon For answer to this we must know that nothing can be a Sign or a Type of another except it self be really a thing existent or to come and that may be considered in a threefold respect 1. As a thing existing or being in it self so Ivy or a Bush of Ivy. 2. As a Sign only as an Ivy Bush is of wine to be sold 3. As both Accordingly David or Solomon may be considered in themselves and so their persons have some things in them proper unto them and which are no way typical or figurative of another as their personal sin 2. Some things are attributed unto them as they are types and figures yet with far more respect unto the thing figured than to the figure it self as Psalm 72.11 17 18. All Kings shall fall down before him all nations Thus when the Holy Ghost speaks of the Type he hath oftentimes his eye so fixed upon the truth and substance figured that he attributes that to the Type which is proper to the thing typified as in Melchizedech Hebr. 7.3 He is thought to be Sem the great but figured Christ because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Some things are in both of them the Type and the thing signified by it yet with a great deal of difference of the Type in his measure and scantness of the person or thing typed more largely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so was the Sonship spoken of both under the type of David Psalm 89.26 27. And of Solomon 1 Chron. 22.10 And therfore this Allegation or Testimony taken out of either of these places is true according to the Letter A second Objection is that this first is figurative and Allegorical Testimonies by reason of their Amphibology and Ambiguity are not to be used or produced as proofs in arguing or confirmations of Divine Truths I answer though this were true which yet is not so nevertheless an Allegorical proof may succeed in the second place where a clear literal proof went before and so I hope the Allegation is cleared In which for explication two things must be enquired into 1. Whether the Testimony be to be understood only or principally of Christs incarnation 2. Why the Lord speaks in verbis futuri I will be to him a Father c. Answer to the first true it is the Lord did intend and then and long before promised to beget or raise up Christ in the flesh to whom he would be a Father and who should approve himself a Son in all Love and Dutiful Obedience It is true also that Christ when he was in the flesh did not only purge the outward Temple but did also build an inward house to his Father in the Souls of his Disciples or true Followers and therefore Christs Sonship in the flesh is not here to be wholly excluded But I cannot think with Haymo that the incarnation of Jesus Christ is here principally meant for since that which is spoken of David and under him of Christ Psalm 89.26 27. I will make him my first born c. He was a Servant of Rulers Esay 49.7 Also that which is spoken as of Solomon but understood of Christ 1 Chron. 22. I will establish his Throne over the house of Israel for ever was not fulfilled in the days of our Saviours incarnation it is evident therefore that this allegation is either solely or principally to be understood of Christ in the Spirit and of his eternal Sonship 2. For Answer to the second Quaere two things may be affirmed 1. That this Generation of Christ being eternal there is neither pretension nor succession of time to be regarded in it 2. The Apostle cites these words in the same time wherein they were spoken Now the Words are promissory and spoken in the future 1 Chron. 22. And therefore the Apostle quotes them as he finds them In the words are two promises litterally to David or Solomon and mystically to Christ Observ 1. Observe we then from hence the Wisdom of God that can speak of two persons so different one from other as Creature and Creator of two Sonships as diverse as temporal and eternal at once in one and the same sentence and yet speak most truly of both Observ 2. Observe that more sences than one and they far distant and different one from other may according to Gods true intent and counsel be found under one and the same Testimony Sentence or Words This the Fathers knew well and cryed out who can find out all the several Secrets Mysteries and Sences couched under one and the same word Ad dignitatem Scripturae pertinet ut sub una litera multos sensus contineat Augustin Nullus apex vacat mysterio Hierom. In the mystical or spiritual sence is a twofold promise 1. I will be to him a Father 2. He shall be to me a Son The Reason of the first may be conceived from the immutability of Gods actions ad intra for whatsoever the Lord doth ad intra is from everlasting and to everlasting if we enquire into the ground of this whence can we have it but from the consideration of Gods immutable Love unto his only begotten Son Observ 1. Observe the Fathers act in begetting his Son is future as well as present yea an eternal he hath been is and will be a Father unto Christ where-ever when ever begotten Observ 2. The humiliation of Christ was no bar let or stop to the Fathers fatherly affection towards his Son but rather a further engagement of the Fathers love to him Philip. 2.4 10. Esay 53.10 11 12. Observ 3. The Fathers eternal purpose and resolution towards his Son is to esteem love honour defend cherish and promote him and in all paternal and tender affections to regard him as his most honourable true and only Son Prov. 8.23.30 John 5.20 The Father loveth the Son and sheweth him all things that himself doth c. Observ 4. Whereas this promise or Compendium of all promises was made to David and Solomon according to their scantling as Creatures and that not absolutely but upon condition of perseverance in obedience witness 2 Sam. 7. and Psalm 89. yet this promise is made to Christ absolutely yea even to Christ in the flesh because the Father foresaw his Sons perseverance in all Love Duty and Obedience yea it is made to Christ according to his capacity in the Godhead that he should infinitely and eternally partake of the Fathers Love Bounty Kindness Riches Joys and Happiness this
there are more worlds than one Hebr. 11. and vers 1. by whom also he made the worlds See Notes in vers 2. hujus cap. By all this ye perceive the question is not impertinent into what world the Father brought or brings or shall bring his Son To answer it 1. God the Father brought his Son into this outward corrupt world and shall come into this world to Reign a thousand years Revel 20. 2. He did enter into the Angelical world or Paradise after his suffering when he promised to the penitent Thief that he should be with him that day in Paradise Luk. 23.43 3. After his Ascension he went into the Godly of Divine World so it is to be understood which he speaks to Mary after his Resurrection when he had already been in Paradise for that was the third day I am not yet ascended to my Father i. e. into the Divine World Joh. 20.17 2. How did doth or shall God bring his Son into the world He hath brought doth and shall bring his Son into the world at diverse times and in different manners 1. As a Creator Joh. 1.3 Coloss 1.16 for so the Son as well as the Father is a Creator Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God finished all his works upon this seventh day and thereupon rested in him Gen. 2.1 2 3. 2. God brought his Son into the world as an Avenger and a Judge in the destruction of Sodom Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven which he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an example or type unto those who afterward should live ungodly 3. He brought his Son into the world in diverse apparitions to his Saints and People as in the burning bush to Moses Exod. 3. in a pillar of a cloud and fire by which he went before Israel Exod. 13.21 22. which is interpreted Exod. 23.20 21. Behold I send an Angel before thee to keep thee in the way and bring thee into the place which I have prepared my name is in him 4. In giving of the Law in Mount Sinai Exod. 19. 20. Psal 68.17 The Chariots of God are twenty thousand even thousands of Angels and the Lord is among them as in Sinai in the holy place 5. By bringing in his spiritual presence and kingdom into his Saints Psal 14.5 God is in the generation of the Righteous Isai 45.14 God is in you of a truth 1 Cor. 14.25 Matth. 1.23 6. By his Incarnation when the Word was made flesh and dwelt in us of this many understand this place 7. When after Christs Ascension he brought Christ in the Spirit into the Apostles and Disciples Act. 2 12-17 This is that which was spoken by the Prophet Joel and it shall come to pass in the last dayes c. 8. By bringing his Son into the world to hold the general judgement Act. 17.31 But the Psalm out of which part of the Text is taken seems to be Prophetical of Christs general Kingdom when at the beginning of the thousand years he shall redeem the Creatures from vanity Of this Kingdom Isai 11.1 Hos 2.18 Rom. 8 19-23 Mar. 16.15 When Satan shall be bound for a thousand years Revel 20 1-7 Surely these things must have their accomplishment and fulfilling which yet they never had in the world but shall have when Christ shall come to Reign here in all the world not Corporally that was the conceit of the old Chiliasts God begins not his Kingdom in the Spirit to end in the Flesh but virtually and spiritually in the souls and spirits of Saints and holy Ones and of this we understand this Psalm and other Psalms as Psal 93. and 96. and 100. Now that the Father hath brought Christ into the world who sees not who knows not that can discern Christ in his Saints Shew me an humble man there Christ dwells Isa Shew me a patient man there is Christ c. We shall not need a proof of our sight our hearing our feeling Logicians account an Argument from Sense a demonstration 1 Joh. 1.2 For Reason of this why the Lord brings in his first begotten into the world his inward inducement inexpressible Joh. 3.16 Of all Arguments in Mans Reason and in the Word of God the ends of things are most various The ends of his bringing into the world render him most welcome to his people which were 1. For judgement am I come into this world 2. To fulfill all the Prophesies 3. To destroy or dissolve the works of the Devil 4. That by death he might destroy him who had the power of death and deliver those who through fear of death were all their life time subject to bondage Hebr. 2.25 4. I came down from heaven not to do mine own will but the will of him that sent me c. Joh. 6.38 39 40. 6. To save sinners Joh. 3.17 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners 7. To this end was I born and for this cause came I into this world that I should bear witness unto the truth every one that is of the truth heareth my voice Joh. 18.37 8. To be a Ruler in Israel Mic. 5.2 Object How could the Father bring his Son into the world since he was in the world and the world was made by him Joh. 1. Resp See Notes on Joh. 1.12 He was in the world yea is yet how few take notice of him God was in this place and I was not aware of it said Jacob Gen. 28.16 17. Observe how deeply how infinitely we are all engaged unto God God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the world Created us like himself in his own Image from which when we were fallen and so become his enemies he yet extended his Love towards us and that so far That he sent his first begotten Son into the world to suffer death upon the Cross for us and to reconcile us unto himself This engagement is the ground of Religion and whence it hath the name for when we consider so great so unspeakable Love of our God toward us we become Religati i. e. Religious bound to love him again with all our heart soul might and our neighbour as our selves Though Christ be according to the Eternal Generation an only begotten Son yet it hath pleased the Lord to vouchsafe us such a mercy and transcendent priviledge by Regeneration and Adoption in Christ That he is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten Son the first born among many brethren Christ the first begotten Son was brought he came not of himself Joh. 6.38 not to do mine own will c. and 8.42 I proceeded forth and came from God neither came I of my self but he sent me So ought all they to do who come in the Lords Name who ever thus come they are known to all the Children of God as our
own impotency and weakness but consider his greatness and power what can an arm of flesh What can the Gates of Hell do against him or his Mark how the Lord encourageth his people Esay 41.10 Fear thou not for I am with thee Emanuel c. Verse 10.14 and 51.12 13. I say unto you my Friends fear not them that can kill the body This same I say unto you carries Majesty and terrour with it Esau the earthly man is afraid when God brings his Son out of Egypt Deut. 2.4 All people of the earth shall see and they shall be afraid of thee Deut. 28.10 Ainsw Motive He layeth not hold on the Angels but on the seed of Abraham Hebr. 22.16 The outward worship without the inward may strike a kind of reverence into the enemies of God but it is the inward worship daunts them the outward without it doth nothing The Philistines frighted with the presence of the Ark so were the Gauls frighted at the Roman Senate when they sate in the Senate House in their Robes but the Story saith of the Gauls that whom at first they feared as Gods they afterwards kill'd like Sheep what will all outside worship now profit us Worship him all ye men of God pay to him the homage of your being which ye owe equally with the Angels Did we consider the High Majesty of our God O how the Hills would melt at his presence How the Mountains would be moved How the high proud spirited world would come down How every reasoning would be brought under the obedience of Christ As when Joshua had passed over Jordan the Kings of the Amorites the great praters the Canaanites all covetous desires their heart melted away when the waters of pleasure ebb'd in mare mortuum what hath pride profited us You call me Lord would you take this at the hand of your servant The true worshippers worship him in Spirit that is his Temple and truth i. e. sincerely Men forget God and build Temples no men can say that Jesus is the Lord but from the Holy Spirit 3. When he brings his only begotten into the world then he saith let all the Angels worship him Intus usque ad corda hominum ducit eum in orbem terrae in reparatione humani generis ubique existentis Anselm O let us entertain him he comes and knocks at the door of our hearts Open to me c. He passeth by us and returns he goes up and down and seeking those who are worthy of him Wisdom 6.16 He seeks worshippers John 4. As Elisha passed by 2 Kings 4.8 And the woman constrained him to come in and mark how the woman detained him with her Let us make him a little chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cenaculum an upper chamber where the Disciples met Acts 1. where Peter walk'd Acts 10. our mind and spirit a bed to rest in an heart void of earthly cares such was Solomons bed Cant. 3. a Table the continual feast of a good conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stool or Throne Candelabrum the body subject to the Spirit Job 29.3 Worship serve love honour him c. This worship will remain upon his Favourites so that he will make his abode with us 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or iterum hath a double sence for it is either referred unto the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it signifieth an iterated introduction of Christ into the world Or else 2. It may be referred unto the former sentence q. d. The Lord saith I will be to him a Father c. and again he saith Truly if we consider the structure of the words we shall incline rather to the former for it is not all one to say when again he brings in his Son and again when he brings in c. Our Translators followed the latter the Ancients as Chrysostom Ambrose Theodoret and others understand it in the former according to the structure of the words Iterum supponit semel Then the question will be which of these introductions is here meant 1. Whether when his Father brought him into the world at his incarnation 2. Or at his Resurrection Or 3. At the last Judgment Or 4. Which none of them once mention at the manifestation of his Glory in the thousand years Whether soever of these introductions be here meant a former must be understood for if he bring him into the world again it is supposed that he brought him in before For our better understanding of this we must know that of the manifold introductions of the first begotten into the world there are three more notable than the rest 1. At his Incarnation 2. At the thousand years 3. At the General Judgment And these three hold proportion with the threefold Kingdom of God 1. The Kingdom of Grace 2. The Kingdom of Glory and Lordliness 3. The eternal and everlasting Kingdom of God and Christ 1. At his incarnation the Father brought him into the world in the form of a servant not to be ministred unto but to minister made like unto us in all things sin only excepted yet made in the similitude of sinful flesh Rom. 8. This first bringing into the world hath proportion with the Kingdom of Grace wherein Grace reigns through righteousness unto eternal life through Jesus Christ our Lord Rom. 5.21 And this is performed in this visible world 2. At the thousand years the Father will bring in his Son into the world for the quickening restoring and recovering of all what was lost in Adam free the creature from the curse and vanity bind Satan and all Israel shall be saved freed from their sins turned unto God and the Kingdom of Israel again erected when the spirit shall be poured upon all flesh and Christ with his holy ones shall be King and Priest and shall reign over all people Nations and Tongues And the whole earth shall be full of the knowledge of the Lord when the Lord shall take off the veil from all nations and make his feast of fat things this is often called the day of the Lord And S. Peter tells us That one day with the Lord is as a thousand years and a thousand years as one day This bringing in of Christ the first begotten into the world hath proportion with the Kingdom of Glory specially so called whereof there is special mention made as in the old Prophets so in the Prophecy of these last times Revelations 20.1 7. And this is to be performed in Paradice or the Angels world 3. Thirdly and Lastly God the Father will bring in his first begotten into the world at the last day of general Judgement when all the dead shall arise and be judged according to what they have done in the flesh whether it be good or evil when time shall be no more but swallowed up in everlasting eternity This hath proportion with the everlasting kingdom of God and our Saviour Jesus Christ when all things
Lord speaks and writes with the finger of his Spirit in the heart what before his speaking is contained in Books and Writing when the Lord comes he turns to speaking Jos 15.15 Observ 2. Jesus is the Lord Hence it follows that all manner of submission and obedience active and passive in doing and suffering is due unto him Mark 28.18 All power is given me c. I am the Lord what then Go ye therefore and teach all nations c. teaching to observe all things 1 Sam. 3.18 When Samuel had foretold the utter ruine of Ely's house It is the Lord saith he let him do what seemeth him good So Job 1.21 The Lord gave and the Lord hath taken away Exhort If this Salvation be spoken by the Lord it 's but reason that it be heard by us I will hearken what the Lord will say Psalm Pray unto him speak Lord for thy Servant heareth Observ 1. It is no dishonourable employment to speak the Gospel it is the great Salvation the Gospel of Salvation Eph. 1.3 even the Lord himself was not ashamed to preach it yea to be the first that preached it Solent res magnae per magnos expediri And therefore the Apostle I spake to you Gentiles inasmuch as I am an Apostle of the Gentiles I magnifie mine office Rom. 11.13 Rom. 15.15 16 17. A work worthy the Son of God What more worthy of Jesus Christ than to save 1 Tim. 4.16 Take heed to thy self and to thy Doctrine continue in them for in doing this thou shalt both save thy self and those that hear thee Nor is this peculiar and proper to the Minister James 5.19.20 It is a common Salvation and that which may be wrought instrumentally and ministerially by every Believer toward another which was principally and first spoken by the Lord a business not unworthy of the Lord Jesus Observ 2. The Gospel therefore must needs be a word of truth being spoken by Christ himself the Amen the faithful witness Eph. 1.13 Col. 1.5 reproves our great unbelief Esay 53.1 Our hearing and to whom is the arm of the Lord reveiled Gal. 3.1 2. The great Salvation was confirmed unto the Hebrews by those that heard the Lord. These words are a further publication of the Gospel and a confirmation of it Wherein enquire we 1. what is meant by the confirmation of the Gospel 2. What 's meant by the hearing of the Lord. 3. What is to be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto us 1. What is meant by the confirmation of the great Salvation The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Salvation or the Gospel of Salvation was confirmed it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be founded sure and laid as a firm and sure foundation The Septuagint have by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to establish or settle as a Law is setled or established unto which they oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annul or abolish a Law Psalm 119.28 They have by it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is much of the same signification Psalm 41.12 So that the Metaphor may be taken from a building strong and firm whose foundation is surely laid or from the making of a Law so sure that it cannot be changed 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth to hear and that both with the outward and inward senses there need no example of the first it is so ordinary Of the second Gen. 11.7 Let us confound their language that they may not undestand one anothers speech The word â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may not hear Gen. 42.23 They knew not that Joseph understood them the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Joseph heard them The like Esay 36.11 It signifieth also to obey because thou hast hearkened to the voice of thy wife Gen. 3. Thou hast obeyed Esay 36. Hearken not to Hezekiah i. e. obey him not To hear is better than sacrifice 1 Sam. 15.22 So in the Latine Dicto audiens i. e. obediens And all these ways the word may be here understood The persons said here to have heard the Lord by whom the great Salvation was confirmed were the twelve Apostles and seventy Disciples who heard understood and obeyed the Gospel among whom i. e. those who heard the Lord and saw him our Apostle was one and a principal one though he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.8 born out of due time as one who was not brought up in the Principles of Christian Religion and so by long teaching brought to Christianity which is as it were the natural Birth of a Christian but as one suddenly cast out of the womb yet the Lord made choice of him as a principal witness Acts 22.14 15. who heard with their outward and with their inward ears Acts 1.8 1 John 1.12 which as it added boldness to the Apostles to testifie their message Acts 4.19 so it makes much for the confirmation of the Gospel But that the Gospel be confirmed it is not enough that the truth of it be heard known and obeyed by others if it be confirmed unto us it must be heard understood and obeyed by us and therefore it follows 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto us some understand by this an Hebraism instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they conceive that the Author of this Epistle includes himself with the Hebrews contrary to Gal. 1. Others rather understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to include the time q. d. usque ad aetatem nostram and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad aetatem meam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad hoc usque tempus Both sences may well stand together yet it needs not hence follow that the Apostle according to the first sence should understand himself to be included no more than Esay 59.10 Why must the Gospel be confirmed unto the Hebrews by those that heard the Lord In regard of 1. the Gospel it self 2. those that heard it 1. The Gospel is a word so to be heard that it be obeyed 2 Thess 1.8 1 Pet. 4.17 If therefore the Gospel had been preached only by the Lord it might have been conceived possible to him with whom all things are possible but not unto men And therefore the office of publishing the great salvation was committed unto those who had heard it and found it possible Whence it was that Philip was sent unto the Eunuch Act. 8. Ananias unto Paul Act. 9. Peter to Cornelius Act. 10. Let not the Lord speak to us lest we die Therefore Elihu tells Job 33.6 2. They who have heard the Lord are the only fit witnesses to testifie and confirm the Gospel so reasonable is that of our Saviour unto Pilate Joh. 18.20 21. I spake openly ask them that heard me Testis idoneus every fit and sufficient witness must be 1. Prudens sciens prudent and knowing 2. Vir bonus
The Lord is mindful of faln man 3. What is Enosh What is the faln man that the Lord should visit them c. 1. Faln man is Enosh Ye may remember it is not long since I spake of this name as it is a proper name the name of the fourth from Adam if we reckon Abel but if we leave him out as he is omitted 1 Chron. 1.1 He is the third from Adam counting Adam the first as the Scripture reckons when it counts Enoch the seventh from Adam Jude vers 4. This name is also appellative or common unto the whole race of Adam What then is Enosh What else but a weak man See Notes on Psal 144.3 2. The Lord is mindful of faln man or the Lord remembers him The word in the Psalm is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou remembrest him which the Septuagint and the Apostle hear turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being it self of a middle nature is specified by the objects and ends So that sometimes it is for evil sometimes for good Psal 9.12 When he maketh inquisition for blood he remembreth 1 Sam. 15.2 Nehem. 13.31 Lord remember me when thou comest into thy kingd m Luk. 25.42 where we are not to understand a bare memory as the recollection of somewhat past but according to the rule Verba sensuum innuunt affectum effectum Words of sense put us upon a sutable affection and effect answerable unto them When therefore the Lord is said to be mindful of the miserable man it is for his good to the relief of his misery as Gen. 8.1 He remembred Noah c. Psalm 136.23 Who remembred us in our low estate Judg. 16.18 Sampson 1 Sam. 11. Hannah remember me Verse 19.28 The Lord remembred Hanna What reason is there that the Lord should remember the sinful weak miserable man 1. On the miserable mans part there 's none but his misery 't is true that God remembers his Saints and his works wrought in them as he remember'd Noah Gen. 8.1 and gracious Hannah and Nehemiah c. yea and they who are not so memorable for themselves the Lord remembers them for others sakes and for his promise and Covenant sake So he remembred to deliver Lot by remembring Abraham Gen. 1.29 Exod. 32.13 Remember Abraham Isaac and Jacob. Otherwise he remembers the miserable man that he is but dust Psalm 103.14 2. In regard of himself he is said to remember his Covenant his holy promise his mercy Amor facit objectum suum And this is the reason why he remembers the miserable man Psalm 136.23 For his mercy endures for ever Observ 1. The source and Fountain of Bliss See Notes on Psalm 144.3 Observ 2. It is not our knowledge or remembrance ibid. Observ 3. God's Gracious Condescent ibidem Observ 4. How much more is God mindful of him that remembreth him Observ 5. Gracelesness and mercilesness of one man to another Repreh 1. Who remember not the Lord who remembers them See Notes on Psalm 63.6 Repreh 2. Who remember not their God nor themselves their own feeble condition nor their own fall but pride and harden themselves against God and their Neighbuor yea and against their own Souls The Psalmist tells us their doom Psalm 9.17 2 Pet. 1.9 and Psalm 50.18 19. Repreh 3. Who oppose and malign the remembrance and remembrancers of God unto them whether outward or inward See Notes on Psalm 63.6 Repreh 4. Those who think it enough that God hath remembred them they remember not their God Calvisius a very rich Roman Citizen but a man of extreme weak parts both of nature and learning yet because he that 's rich thinks it fit he should be all things he was ambitious of being accounted a great Poet c. Seneca tells the story See Notes on Psalm 94.12 O how many monuments how many memorials hast thou how many tokens of Gods favour c. See Notes on Psalm 63.6 Exhort 1. Is the great God so mindful of us that he remember us O then let us be mindful of our selves and remember our selves that we are but miserable men but sinful men That we may do this consult with the Law that is our teacher Psalm 9. ult it will discover us to be miserable men when we have remembred our selves that memory through the mercy of God will bring us to remember our God Exhort 2. To remember our God this is the due effect of remembring our selves Psalm 22.28 And this is to be done in these last days remember what the Lord hath done for thee already Psalm 66.16 For my soul c. See Notes on Psalm 63.6 Remember what the Lord hath done for thee what he requires of thee 2. The second question What is the Son of man These words with the former contain the Psalmists reasoning a minori c. ut supra to discover how unworthy man is of any respect from his God either in his fallen or in his natural estate Christ ordinarily calls himself the Son of man which indeed signifieth the mean poor and contemptible condition of men so the Jews understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 16.7 11. I shall be weak and as another man Chald. As one of the Sons of men Psalm 82.7 Ye shall die like men so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Psalm 49.3 and the former are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignobiles terrae filii so Gen. 6.2 The daughters of men are opposed to the Sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezechiel Daniel Zachary are called by this name to put them in mind of their frailty so Dan. 7.13 and 10. and 16. The Son of man understood of Christ as he often calls himself noting his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.7 so Esay 53.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the difference between this question and the former The former was put concerning Enosh the fallen man This concerning Adam the natural man therein Gods Gracious respect is called remembrance herein visitation It is very ordinary in the Psalms and other parts of Scripture that the Holy Spirit expresseth the same thing in two members of the same sentence so that the latter part of it is an exegesis or explication of the former yet according to Divine art somewhat there is in the one which is not in the other if well looked into Psalm 114 1-8 and 117.1 In the words are three Divine truths 1. The Son of man according to his natural estate is earthly 2. God visits the earthly man 3. What is the Son of the earthly man that God should visit him The Son of man is here all one with man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filii Graecorum it is an Hebraism which the Greeks and Latines follow This is either collectively taken and it signifieth all men or more especially hereby Christ himself is to be understood who ordinarily calls himself the Son of man This Son of man is
good sence here for Man consisting of Body Soul and Spirit according to that third part his Spirit he comes the nearest unto God of all the Creatures in regard of which Man is above the Angels who do and must wait upon Man Psal 34.7 The Angel of the Lord encampeth about them that fear him and delivereth them and 91.11 12. He shall give his Angels charge over thee to keep thee in all thy wayes Are they not all ministring spirits c. Hebr. 1. ult Observ 6. Learn then O believing Man thy noble descent and thine excellency of honour and dignity Thou hast a spirit or spiritual principle a breath or life imparted unto thee of God All the while my breath is in me and the spirit of my God is in my nostrils Job 27.3 chap. 32.8 There is a spirit in man and the inspiration of the Almighty giveth him understanding and 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life In which respect Man is called Gods Off-spring Act. 17.28 According to this God is called the Father of Spirits Hebr. 12.9 And in regard of these three parts in Man the Lord ascends gradatim in his workmanship Isa 43.6 7. Bring my Sons every one that is called by my Name for I have Created him for my Glory I have formed him yea I have made them Thus in the work of God which is Man the Creators Father Son and Spirit have their successive operations upon man Eccles 12.1 and therefore man seems to have some more Divine part in him than the Angels have In which respect Hebr. 2.5 the Apostle tells us of the world to come that God hath not put in subjection to the Angels and vers 16. Christ took not on him or layes not bold upon the nature of Angels but the seed of Abraham Thus we understand let us make man after own Image according to our likeness and according to the Image of God made he him Repreh 1. Those who deifie the Angels and make Gods of them by worshipping them let them know they have a Divine Principle in them whereby they are above the Angels Repreh 2. Those who are in the next form to the Angels yet debase themselves and become like to the beasts that perish Psal 49. Dogs and Swine and the Devil enters into them 2. The Testimony is understood principally of Christ as the scope of the Psalm makes it appear and the words following so it is true of him That God hath made him a little or a little while less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less than God Angels and worldly Rulers And this is true of Christ in his humiliation Hebr. 3.2 Phil. 2. Mark 15.34 Why hast thou forsaken The word used in the Text Psal 8. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie any diminution but only of him who was great in dignity and power and is now brought under as Christ was especially in triduo mortis he was abased below the Angels yea below the worldly Rulers which are called Elohim Acts 23. Isa 49.7 He is called a servant of Rulers and we find him no other when he is judged by Annas and Caiaphas and Herod and Pilate yea he was abased below all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea a worm and no man Observ 1. The lowest degree of humility may be competible with the highest degree of dignity He who in all things hath the preheminence and accounts it no robbery to be equal with God he is abased below the Angels yea worldly Rulers below men below the basest of men a worm and no man Observ 2. It is no eclipse of our dignity to imitate our Lord in his abasement to come under all men to honour all men 1 Pet. 2.17 in lowliness of mind let each man esteem other better than himself Phil. 2.3 So did the Apostle I am saith he the least of all the Apostles c. See Notes on Phil. 2.8 Nor ought we to double with our selves and feign such a thought only humility consists not in lying but really and truly to think so See Notes as above O how needful how extreme needful and seasonable is this Doctrine for these times when men professing Christianity and the following of our Lord are yet quite destitute of the spirit of lowliness and meekness and full of debates envyings wraths strifes backbitings whisperings swellings tumults full of spiritual pride and high mindedness c. This lessening this diminution is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for a little time Exhort 1. Let us who are Created and Made but a little less than the Angels with them learn to know love serve obey laud and praise our Creator how readily do those blessed Spirits obey the commands of the blessed God Psal 103.20 21. they excell in strength and they use their strength and employ it in obedience And do not we pray that the will of our God may be done in earth even as it is done in heaven Exhort 2. Yea since we have a more Divine Principle in us let us if possible strive to go beyond the Angels in love and obedience And as the Lord proceeds in his degrees of Creating forming and making Isa 43.6 7. so let us ascend in our prayers and praisings and magnifyings of our God as Isa 26.9 With my soul have I sought thee in the night-season yea with my spirit within me will I seek thee early And the blessed Virgin My sould doth magnifie the Lord and my spirit hath rejoyced in God my Saviour for he hath regarded the low estate of his hand-maiden And what is his hand-maiden And what is man that thou remembrest him c. thou hast made him a little lower than the Angels Learn hence the great wisdom of God in that under one form of words are comprised senses so different one from other yet all true NOTES AND OBSERVATIONS UPON HEBREWS II. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil OUr Lord and his Apostles and the Fathers of the Primitive Times were wont to take occasion from the Solemn Feasts and concourse of people in publick places to instruct them in Divine Truth This was our Saviours Custom as ye shall observe it Joh. 7.14 Our Saviour went up to the Temple about the midst of the feast which was the feast of Tabernacles vers 2. when probably there would be the greatest concourse on the feast of the Dedication though that were not for ought appears of Divine Institution yet he made that his opportunity of teaching the people Joh. 10.22 which feast yet was ordained by Judas and his Brethren without the advice of any Prophet from the Lord that we read of 1 Macch. 4.59 Paul and Silas went Act. 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is where seemed to
of desires that he may obtain the end of his Faith but these desires commonly proceed from sloathfulness which kills the Soul Prov. 21.25 The desire of the sloathful killeth him for his hands refuse to labour such an one considers not that there are works of faith and labour of love and patience of hope 1 Thess 1.3 and therefore the Apostle exhorts the Hebrews that every one shew the same diligence that they be followers of them not hastily run before them Heb. 6.11 12. Exhort Forasmuch as Christ hath suffered for us in the flesh yea therefore hath taken part of flesh and blood that by death he might destroy him that hath the power of death i. e. the Devil and that he might deliver those who all their life time through fear of death were subject to bondage Let us also be exhorted to arm our selves with the like suffering mind The Lord Jesus delivers only such as are here described even the children who fear the death and through fear of it are subject unto bondage If therefore we would be partakers of this deliverance it concerns us to be under the fear of death that 's the qualification of those whom the Lord Jesus delivers such as fear death and pray for deliverance from death Hosea 5.7 Rom. 7. Wretched man that I am who shall deliver me from this body of death Like passions in us beget sutable affections in the Redeemer could he say Vere Plorabit qui me vult incurvasse querela The Lord Jesus abounds with love towards us and hath compassion on us but he would that we should compassionate our own estate mourn for it Si vis me flere dolendum est ipse tibi One complained to Demosthenes that his enemy had beaten him he spake in cool blood and the Orator told him he would not believe it that he had beaten him his Client angry and grieved what saith he did not he beat me will ye not believe that he beat me Yes saith Demosthenes I will now believe you Would we that the Lord Jesus should commiserate our calamities and deliver us from the buffetings of Satan we must shew that we are sensible of them our selves Wretched man that I am who shall deliver me c. Answer shall then be made as Vulg. Latin Gratia Dei per Jesum Christum or as in our English I thank God through our Lord Jesus Christ NOTES AND OBSERVATIONS UPON HEBREWS II. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For verily he took not on him the nature of Angels but he took on him the seed of Abraham THe Text either hath reference unto verse 14. Because the children were partakers of flesh and blood c. For he took not on him the nature of Angels c. Or it hath reference unto Verse 15. Christ suffered Death that he might deliver those who through c. For he lays not hold on the Angels c. Whence it is that the words as ye perceive admit of divers readings the one in the Text the other in the Margin 1. That in the Text denies Christs assuming of the Angels nature and affirms his taking the Seed of Abraham upon him 2. That in the Margin denies Christs taking hold of the Angels and affirms his taking hold of the Seed of Abraham Both sences are of great importance and have their several Authors ancient and modern I shall therefore speak of both because of the great Authority of the Fathers and Schoolmen c. but I much rather incline to that in the Margin Hitherto ye have heard our Lords incarnation that great indulgence and favour of the Deity toward the Humanity The Lord took part of flesh and blood and the ends he had for so great condescent The Apostle in these words improveth the Lords inestimable Grace and favour unto men by comparing herewith his waving and passing by the Angels for this Text either hath reference to Verse 14. or to Verse 15. By the Angels are here meant the Apostate Spirits which left their first estates and principality 2 Pet. 2. For our more distinct proceeding herein let us consider the words in this methodical division 1. Christ took not on him the nature of Angels 2. Christ took on him the Seed of Abraham 3. Conjunctim He took not the one but the other 1. Of the Angels I have had often occasion to speak especially on this and the former Chapter besides other places The word nature which ye read here is neither in the Greek Vulgar Latin Syriack or Arabick Text nor in the High or Low Dutch nor French nor Italian nor Spanish Translations no nor in any of our old English Translations either Printed or Manuscript yea although the most of these incline to the former judgment that the Text here speaks of Christs not assuming the nature of Angels but that he takes upon him our nature yea although some of them as Deodati and the French Bible put nature in their Gloss yet neither they nor any other elder or later put that word in the Text except only our last Translators A most bold supplement especially where the Text is so doubtful the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Hierom apprehendit by Erasmus assumpsit in this point He took not on him the Angels i. e. according to the Authors of the former reading Christ took not the nature of Angels upon him he became not an Angel he is no where brought in in all the Scripture assuming to himself into hypostatical and personal union the nature of Angels The true and adaequate reason why the Lord assumed not the Angels into hypostatical union with himself and became not an Angel is even from the counsel of his own will as Matth. 11. Even so Father for so it seemed good unto thee Howbeit because the Divine will hath forcible reasons for it self if well known it shall suffice for the present that the Lord would take upon him such a nature as wherein he might suffer and by his death take away sin now the nature of Angels is not capable of death Object Christ is called an Angel as elsewhere so especially Gen. 31.11 12. and 48.16 and Psal 19.24 Exod. 23.20 Respon Christ being called an Angel doth not infer the Assumption and participation of the Angelical nature for so he is called by the names of many other creatures whose natures he assumes not as a lamb a lyon a vine a door c. But because he communicates with certain creatures in like works and properties Therefore he takes to himself the name of certain creatures Thus where Christ is called an Angel it implys not communion of Nature with the Angels as if he took their nature upon him but hereby is implyed that he communicates in a like effect and property with the Angels in regard of his obedience unto God the Father who sends him and the work he doth at his command for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one who is a messenger and sent
by another Whence our Lord stiles himself one that is sent Though he is called Shilo which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierom reads it and renders it quia mittendus est Gen. 49. By interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 9.7 Thus he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle of our profession Heb. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes the name also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the work he doth I do the work of him that sent me 2. But we may farther observe that where the Lord is called an Angel it is not absolutely to be understood as if he had that name from a nature common with the Angels but with reference unto some work whereabout he was busied as where out of the Hebrew Esay 9.6 we read his name shall be called wonderful counsellor Septuagint instead of those two names hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the Great Counsel and so the Greek Fathers read that Text And Malach. 3.1 in these words neither in the former place nor in the later is the word Angel to be understood of an Angelical Spirit But the former is meant of John Baptist as our Lord interprets it Matth. 11.10 and the later of Christ with reference unto the work whereabout he was sent and therefore he is called the Angel of the Covenant Farther it may be said that the Angels were made according to Gods Image as the V. L. saith of the fallen Angel though we think otherwise Tu signaculum similitudinis plenus sapientiâ perfectus decore c. Ezech 28. Thou art the seal of the likeness of God made like unto him as the impression in the Wax answers to that of the Seal Being thus made according to Gods Image they fell Job 4.18 The Answer to this question will be more proper to the third point But although this sence contain a truth in it as may appear by comparing this verse with vers 9. Where it 's said that Christ was made a little lower than the Angels I do not conceive that this is the meaning of this Scripture for beside the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which by and by it is a very hard expression to take upon him the Angels in the plural number instead of taking on him the nature of Angels This our Translators well perceived and therefore were bold to add a Supplement besides the verb is in the present tense which fits not an action long since done which they also well perceived and turned it by the preter as more fit to signifie their purpose 2. He takes not hold of the Angels so the Margin truly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present Tense which in the Text is not well rendered in the preter Tense The proper meaning of this word is to lay hold or to take hold of one who is in danger or is already in a perishing condition to lay hold of such a one and deliver him from the evil and danger of it that 's the proper meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it answers well to the former verse that he might deliver those who through fear of death c. So as if one were falling or faln into mischief he who should presently thrust out his hand lay hold and catch him he may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jude vers 23. Some save with fear plucking them out of the fire So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lay hold upon one ready to perish or lost and draw him out of the ruine and danger of it or as the word is also used in prophane Authors as it answers to vindicare to deliver or save from danger or restore or set at liberty And thus it 's in a sort all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 15. Thus the word is used Matth. 14.31 Marc. 8.23 Luk. 9.47 and 14.4 and 23.26 Act. 23.19 Heb. 8.9 And because the sence of the words used in the New Testament is best known by comparing them with the Old The Septuagint by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wont to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason The Lord the Creator 1. He made them not only strong and therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong ones Exod. 15.11 Psal 29.1 and 86.7 Job 41.17 Ezech. 32.21 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 103.20 Such as excel or are mighty in strength And therefore they needed not any to support them or lay hold on them and therefore he taketh not hold of the Angels 2. He made the Angels immortal and such as needed not to be succoured against death or the fear of death He took the seed of Abraham 1. What is meant by seed 2. What by Abrahams seed 3. To take upon him that seed 1. The word seed in its proper signification is well known nor is it unknown in its borrowed sence as it 's here used for here it signifieth children or posterity as the children of Abraham or Abrahams posterity Howbeit as the seed is brought forth by the plant and may be the cause of another plant of the same kind So a child may be called a seed as begotten by his Father and as he is prolificative and hath in him a power to produce the like So the seed of a living creature is potentia animalis is in possibility to bring forth that creature which is produced out of it 2. The seed of Abraham may be two ways understood Either 1. Naturally Or 2. Spiritually 1. Naturally and so all they who descended from Abraham according to the flesh may be called his seed Thus our Lord said to those who went about to kill him I know saith he that ye are Abrahams seed Joh. 8. Thus Ishmael was Abrahams seed Gen. 2. Spiritually the seed of Abraham is either Christ himself Gal. 3.16 Or those who are Christ's Gal. 3.29 If ye be Christ's then are ye Abrahams seed c. And thus they are the seed of Abraham who walk in the steps of Abrahams faith Rom. 4.11 12. They who follow Abraham in this Faith and Obedience they who according to Gods command forsake their own people and their fathers house 3. The Lord may be said to take this seed either when he assumes it into hypostatical Union with himself or as he lays hold upon it according to both readings in the Text and in the Margin 1. The Lord took on him the seed of Abraham according to the flesh Matth. 1. He taketh hold of the seed of Abraham Reason 1. In regard of Abrahams seed faln and ready to fall The Serpent is as active now as ever 2. In regard of the God of Abraham he wills not that any should perish He hath for this end sent the Lord Jesus not only to take part of flesh and blood but
as Heb. 10.29 They tread under foot the Son of God Repreh 3. Who prefer and honour flesh and blood before the Lord Jesus as Eli his sons 1 Sam. 2. and 3. Repreh 4. Those who make the Saints coequal with Christ in Honour and Glory are not thâ—â— the house and is it not their greatest honour that they are the house of Christ the houshold of faith and love and is not he the Maker and Builder of that house are not all the Relations wherâ—â—n Christ stands towards his Church opposite hereunto He a vine they branches he the head they the body he the husband they the wife he a king priest and prophet Repreh 5. Those who pretend to honour Christ above all yet much dishonour the greatest Mr. Builder and expose him to derision as not able to finish the work he hath undertaken to do our Lord accounts it so as appears Luk. 14.28 29. even such a rash builder they make the Lord Jesus who say they cannot be made a complete and perfect building no not by any power vouchsafed to man in this life See Notes on Rom. 5. Exhort 1. Give Honour to the Lord Jesus See Notes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. Dehort Assume not Glory or Honour to our selves from any thing without us See Notes on Zephany 1.11 12. Exhort Honour him most who is most honourable NOTES AND OBSERVATIONS UPON HEBREWS III. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every house is builded by some man but he that built all things is God THese words contain the second disparity and dissimilitude between Christ and Moses Moses was but a man but Christ was God 1. This disparity may be more largely extended as by comparing objects with objects one or more or all houses what are they to all things Acts with acts What is the making of one or more or all houses to the creating the whole world Cause with cause what is the creature to the Creatour Man to God But such is the comparison of Christ and Moses In the words are these three Divine truths 1. Every house is builded by some man 2. He who hath built all things is God 3. From the diversity Every house is built by some man but he who hath built all things is God 1. Every house is built by some man The enumeration of all those things which can be either properly or Metonymically or Metaphorically called houses or buildings whether first dwelling Houses or Tabernacles or Temples or Familes or Tribes or Nations for all these are either properly or figuratively called Houses have their Founders and Builders either artificial as those Houses which are well known by that name made of Wood and Stone or natural as the Father of a Family is the builder of it He shall tell thee words whereby thou and thy House shall be saved Act. 11.14 and 16.31 So we read often of the house of Judah and the house of Levi of which Tribes Judah and Levi were Founders and the house of Israel whereof Jacob surnamed Israel was the Builder This may be further proved by this rule in Metaphysicks that nothing can make it self and the reason is what ever is in potentia and hath a passive power or possibility to be brought to act or actual being it requires something that is in act already to bring it unto actual being otherwise the same thing should be simul in actu potentia be and not be in regard of the same which is a contradiction Repreh Vain men who assume Glory to themselves against nature sense reason Ezech. 29.3 Ego feci memetipsum as the Athenians boasted that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aborigines Observ Though the Lord sends man naked into the world yet he hath given him skill to make himself a dwelling 2. He that hath made all things is God Wherein are two things 1. That Christ is God 2. That Christ who is God is the builder and maker of all things 1. That Christ is God he is so called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words Psalm 45.6 Thy throne O God is for ever and ever c. This is expresly understood of Christ by our Apostle here Heb. 1.8 Vnto the Son he saith thy throne c. Esay 9.6 His name shall be called wonderful the mighty one God c. They are the Titles of Honour belonging unto Christ Hos 1.7 I will save them by the Lord their God i. e. by God the Son the Saviour of the world and as expresly and with greater Emphasis S. John calls him God 1 John 5.20 These and the like proofs would be altogether needless were there not some in these days who among other damnable Heresies have denyed the Deity of the Lord Jesus who in the Text is called not implicitely or by consequence but expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Since Christ is God hence it follows that what is proper to the Deity be attributed and ascribed unto him Philip. 2.6 Who being in the form of God he thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be equal things or equalnesses with God And these may be reduced to these Three 1. what God is 2. what God doth 3. what is done to God 1. What God is 1. Hence it is that as the Father is called Light 1 Joh. 1. so is the Son also called Light Joh. 1.6 And although John Baptist be called a burning and shining light yet the Evangelist speaking of John Baptist saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He i. e. John was not that Light vers 8. that Light was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Light that true Light 2. Hence as the Father is called Life and our Life Deut. 30.20 So is the Son called Life and our Life Coloss 3. the Eterternal Life 1 Joh. 5.20 This is the True God and Eternal Life 3. God is LOVE 1 Joh. 4.8.16 so is the Son Coloss 1.13 4. Hence as God the Father is the Truth and True so the Son is the truth and true He is the way the truth and the life Joh. 14. 1 Joh. 5.20 5. Hence as God the Father is the Wisdom and the only wise God so is the Son also the Wisdom Prov. 8. and he is made unto us wisdom 6. Hence as the Father is Righteousness and God of our Righteousness Psal so is the Son also Righteousness the Lord our Righteousness Jer. 23. and made unto us Righteousness 7. As the Father is the Power at the right hand of Power Matth. 14.62 which is the right hand of God so is the Son also the Power 8. The name Jehovah in the Old Testament is turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and given to the Son in the New Testament 2. What the Father doth the Son doth 1. The same works which are done by the Father are ascribed unto the Son Exod. 20.2 which Jude vers 5. is attributed unto Jesus expresly in the Vul. Lat. 2. As the Father raiseth the dead so the Son quickens whom he will
saw So God reveiled his will to his servant Moses who gave testimony to the words of God which he had heard and which were to be spoken unto the people This no doubt is a good sence but the same which may be given of all the prophets and Apostles writings for they received of the Lord what they testified unto the people in their several and respective ages So Esay 1.1 Jer. 1.2 Hos 1.1 Joel 1.1 c. What I received of the Lord saith the Apostle I declared unto you 1 Cor. 11.23 and 15.1 and there is the same reason of all as St. Peter speaks generally 2 Pet. 1.21 So that according to this sence here is nothing singularly belonging unto Moses for what he did in his generation the rest of the servants of God did also in their respective generations But here no doubt the Apostle intends to deliver some singular thing which was more proper and peculiar unto Moses who is commended as Gods principal servant who was faithful in all his house for in this Chapter his main drift is to compare Christ with Moses Wherein two things are contained 1. The things which Moses wrote and did were afterwards to be spoken of 2. Moses was faithful as a servant for a testimony of these things which afterwards should be spoken of In this verse are compared Moses the servant faithful in his Masters house and Christ the Son faithful over his own house Moses darkly and obscurely prefiguring and Christ more clearly and openly explaining So Erasmus paraphraseth Moses typos tantum ac umbras rerum adferebat earum quas post Christus erat explicaturus And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be spoken of the Septuagint use in answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to open and explain as also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophesie Esay 30.10 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 40.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The things which Moses wrote and did were afterwards to be spoken of The Reason may appear partly from the consideration of the things to be spoken of they are spiritual therefore mystically delivered by Moses And there was a necessity they should be so for whereas spiritual things c. See Notes on Matth. 13.11 2. The persons to whom they were at first spoken by Moses were in the state of servants who knew not their Masters will Joh. 15. they to whom they were to be spoken were friends to whom all secrets were to be reveiled The Lord in Wisdom reserves the principal wisdom until the time he knows most meet he pours not out all at once Prov. 29.11 Object But what great matter was it for Moses to be a servant of the Lord since we read that the Lord calls Nebucadnezzar his servant Jer. 25.9 and 27.6 and 43.10 Answer We must know that howsoever the people of God are called by many names as here Moses is called Gods servant c. Jude vers 1. Object 2. We have the clear manifestation of Gods Will reveiled in the Gospel by the Evangelists and Apostles And therefore what need have we to look after the writings of Moses or explain them This is the objection of some at this day who either out of ignorance because they are not able to judge of Moses his writings and to compare spiritual things with spiritual or else out of laziness and idleness content themselves with what is already gathered spoken and written to their hand Our Apostle tells us that what Moses did and wrote was after to be spoken and accordingly explained his writings touching the Priesthood the Sacrifices and the Tabernacle Heb. 4 5 6 7 8 9 and 10. Chapters And whereas he tells us that he could not speak of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 He implys that those things being written by Moses that they might afterwards be spoken of that there should be some in these times of the Gospel who should write particularly of those things 2. While men confine themselves to the writings of the Evangelists and Apostles and look not to Moses in whose writings these things were shadowed and required after to be spoken of They give occasion to Athiests and men Atheistically inclined to suspect the Gospel of Jesus Christ of novelty and that it is of no greater antiquity than Christ manifested in the flesh yea some have averred it and understood Joh. 1.1 of the word then beginning But then they cannot make the following words cohere by him all things were made c. And therefore they are forced to look back to Moses's writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. While men look not back to Moses and his writings they scandalize those who by the guidance of Gods Spirit would otherwise search into Moses's writings and evidence the Truth of God reveiled in the Gospel yea it may hence justly be feared that the writings of Moses and all the Old Testament together with them may be wholly sleighted as the Apocryphal Scriptures already are Obser 1. Much of that which Moses taught the people was mysterious as hidden from that generation the Learned among the Heathen called the Books of Moses Arcanum volumen Tradidit arcano quodcunque volumine Moses See Notes on Matth. 13.11 There are Mysteries of the Law Observ 2. There are different degrees of dispensations what is now more obscurely and figuratively taught that may hereafter be declared more fully and plainly Matth. 10.26.27 Luke 12.2 3. Observ 3. Hence we learn Gods method in communicating his truth to the world first in riddles types and figures c. then more explicitely and plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plainness of speech for as the great Architect made the world out of an Idea or exemplary form first conceived in himself and the like we may say of all inferiour Artisans The Carpenter makes an house out of that house which he had first fashioned in his own brain even so the Truth of God is first shadowed out in aenigmatical obscure and figurative expressions but afterward he opens his Mysteries more plainly Hence it is that he raised up Bezaleel and Aholiab to make a worldly sanctuary Heb. 9.1 and by it c. See Notes on Exod. 20.3 4 5. Observ 4. Some there must be who must speak of these things which Moses wrote of And therefore it 's no presumption for those who have the same Spirit to assay and endeavour to expound what Moses wrote in figures more plainly and particularly Observ 5. This justifies the exposition of the Ceremonial Laws touching Sacrifices New Moons Sabbaths c. in a spiritual and mystical way This Moses himself began to do telling us of the circumcision of the heart all the Prophets have done the like In the New Testament our Lord Jesus himself leads this way Luk. 24.26 How doth it appear in Moses that Christ must suffer It 's true that Esay 53. Dan 9. There is express mention of
life evidently declares he is not in them it is not enough to prove him with thee that thou canst recite some few sayings who glory in their powerful Preachers Surely they are the most powerful who have that power in themselves and then declare it to men Psal 71.3 16 18. But God is far from their reins The Stoick said well to one who boasted much of such and such a Philosopher Sic Zeno sic Aristarchus c. quod autem tu What benefit is it to thee or me to read or hear much or speak much of Gods being in his Saints and people if he be not with thee Emmanuel God with us See Notes on Gen. 26. Exhort ult Repreh 2. Who tempt the Lord in regard of his Omnipresence and Power as if he were not able to make good his promise of pouring out his Spirit upon all flesh of giving his saving waters unto Israel and therefore they forsake the fountain of living waters and dig themselves cisterns broken cisterns Repreh 3. Those who tempt the Lord there are many such at this day But the most of them may be reduced to one of these two heads 1. They either unbelieve and believe not that which the Lord hath reveiled that he can or will do or have them to do Or 2. They believe that which the Lord hath not reveiled that either he will do or have them to do 1. Such as believe not that which the Lord hath reveiled that he can or will do or have them to do Thus when it is said Matth. 1. Heb. 7.25 He shall save his people Men believe not such a mighty power in the Lord to save Why They say they cannot but they must sin O but saving may be understood in regard of the term ad quem they believed not that the Lord is able to save them or preserve them to his everlasting Kingdom or if they believe that the Lord is able to save yet not to the uttermost not from all and every sin Heb. 5.9 Being made perfect be became the author of eternal life and salvation unto those that obey him Such as these he is able to save to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a lower pitch of life and salvation wherein many desire to sit down and rest themselves as those who flatter themselves in a good will or good endeavour to do well c. I would not discourage any one in the lowest degree of life but I beseech ye consider with me since the Essence of Christians consists in the progress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 4.1 and since the Lord tells us that he is able to save to the utmost yea that Joh. 10.10 yea since that Psalm was sung to the Messiah as proper to him Matth. 21.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be well considered it may terrifie any man from setting up his rest in the very beginning of his journey and may encourage him to go on from strength to strength Or if they believe that it 's possible for the Lord to save from all and every sin and save to the utmost yet they believe not that ever he puts forth so much strength and power or imparts such ability to the creature that ever he should be able to be saved to the utmost and if so we are then but as we were Phil. 4.13 Matth. 9.8 Such power unto men that the man should arise or withdraw his heart from carnal affections take up his bed raise up his flesh to do the will of the Spirit to go to his house Paradise whence he is gone forth They believe that it 's possible that the Devil can put forth so much strength and power as to make his servants absolute as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Matth. 24. And do they nor then believe that the Devil who hath no power at all but what is permitted him of God hath more than the omnipotent God Sciendum quia Satanae voluntas semper iniqua est sed nunquam potestas injusta His reason is because he hath his will of himself but his power from the Lord for that which the Devil desires to do unjustly the Lord permits him not to do otherwise than justly They believe that by the death of the body the sin is to be purged out but so they give more power to their own death than Christs 3. The Fathers of the Hebrews tempted God in the day of temptation and proved him in the wilderness There is only one word here to be explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they proved me which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of middle signification sometimes it 's the same with the former and so taken in an ill sence Thus Mal. 3.15 They that tempt God are even delivered the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sometimes it 's taken in a good sence and so we may without sin prove God as he bids the people prove him Mal. 3.10 Prove me now if I will not open the windows of heaven and the Lord is said to prove his people Zach. 13.9 I will refine them then as the silver is refined and try them as gold is tried I shall speak of it in both sences for so it may have reference to their tempting of God or it may have reference to the aggravation of their sin in the words following they tempted him and proved him and saw his works The Fathers tempted God and proved him i. e. they provoked him as we have like expressions often joyned together Psal 78.58 they provoked him to anger with their high places and moved him to jealousie with their graven images Numb 14.22 they have tempted me now ten times and have not harkened to my voice Howbeit the latter may add something unto the former for to tempt is only to assay and try to prove is to make an experiment ye have both together Matth. 16.1 The Pharisees with the Sadduces came and tempting him desired that he would shew them a sign from heaven Ratio This temptation and probation of God proceeds either from presumption and pride of heart as they who are in prosperity and high place of dignity presume of their own strength wealth honour even because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above others Who is the Lord saith Pharaoh Exod. Jessurun waxed fat and kicked Yea this boldness may proceed from the contrary as from dispair Prov. 30.9 Lest I be full and deny thee and say who is the Lord or lest I be poor and steal and take the name of the Lord in vain Observ 1. Note hence the perverse and froward heart of man yea our proud and bold daring of our God by temptation provocation and proving of him Such a boldness their is in every known sin so the Apostles reasons Dare any of you c. 1 Cor. 6.1 2 Sam. 1.14 It s hard for thee saith the Lord to Paul to kick against the pricks Are we stronger than he 1 Cor. 10.
q. d. who would dare to tempt and provoke the Lord if he knew or considered that he is Almighty Observ 2. Hence also we may observe the wonderful patience lenity and long-suffering of our God who bears our temptations and probations 2. The Fathers of the Hebrews proved God This may be understood with reference unto Gods marvellous works which they had seen and found him powerful true and faithful And this leads us to the aggravation of their fathers sin which is twofold 1. They tempted God and proved him though they saw his works 2. Thus they did forty years 1. They tempted and proved God though they saw his works Psal 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea they saw his works yet tempted him What works were these Those which he wrought in Egypt bringing them out of Egypt in the wilderness The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood either in the singular number and so it may note that singular work of God in bringing his people out of Egypt or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opera mea as the Apostle turns it in the Text the meaning then of this point is that though they had seen Gods great work yea all his works in the Land of Egypt c. and had found him and proved by experience that he was truly God as he who had given them bread from heaven water out of the rock and flesh to eat in the wilderness which by nature afforded none of all these things and therefore he who wrought these and the like works must needs be God himself Yet when they were to enter into the Land of Canaan they doubted of his Power whether he were Omnipresent or no whether he could bring them into the Land of Canaan or no who had in their sight brought them out of the Land of Egypt Ratio From the hardness of their hearts unto which cause the Apostle here reduceth it as also Acts 28.26 27. Hearing ye shall hear and not understand and seeing ye shall see and not perceive the reason of this inadvertency and unregarding is for the heart of this people is waxen gross and their ears are dull c. Observ 1. Hence we may take notice that the Lord therefore hath wrought his marvellous works that men might observe them remember them and not forget them But what hath the Lord therefore done his marvellous works that men might stand at a gaze and amuse themselves with them or is it enough to remember them and think of them It were well if all men proceeded thus far But surely we have not seen into nor remembred Gods works as we ought unless we see in them some thing that belongs to us Ezec. 12.9 and 24.19 and 37.18 What then are the great works of God unto us Surely the main drift of Gods great works is to perswade men See Notes on Psal 8.1 Observ 2. It 's possible that men may see Gods marvellous works as the people in the Text had done yet without that due effect for which they were wrought of God Pharaoh is condemned of all c. Observ 3. The works which God hath already done in our sight ought to perswade us that he will do other works The Lord saith David hath delivered me from the Lion and the Bear and will deliver me out of the hands of this uncircumcised Philistine So St. Paul reasons God hath delivered me from the mouth of the Lion and he will deliver me from every evil work c. He that hath begun a good work will perfect it c. Repreh 1. Who take no notice of Gods works Repreh 2. Those that though they see signs and wonders yet believe not Repreh 3. The stupidity of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that although the Lord therefore work his works that men should avoid sin and the puishments of it that others harms might make them beware yet they heed them not the Fathers of the Hebrews bare their judgement Jer. 3.6 7. and 44.2 The Lord tells the remnant of Judah what their eyes had seen c. Ezech. 23.11 Aholah and Aholibah Dan. 5.22 though Belshazzar knew what befell his Father c. Rom. 1.21 Exhort Take notice of Gods works in others and in our selves 5. The Fathers tempted God proved him and saw his works forty years We have in these words the authors of the sins named temptation and proving of God though they saw his works which is the first aggravation and the second is the duration or continuance of time forty years 1. Their Fathers tempted God c. I told you the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle after the LXX turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove is often taken in a good sence and thus the Fathers of the Hebrews proved God and saw his works Observ 1. They who prove the Lord in any or all his works shall see them and experimentally find them to be worthy of God He who proves God in regard of Wisdom and shall examine and try his works shall find experimentally that to be true which the Psalmist saith In wisdom hast thou made them all Psal 104.24 Gen. 1.1 Mark 6.2 Every Creature is so fitted and proportioned unto other both in the greater and lesser world that they prove the Maker of them to be the only wise God And these are things which being not heeded calcantur being duly considered provoke admiration Considerata admiratione habentur He who proves the Lord in his Righteousness shall see and find that he is righteous in his works Psal 92. ult Is not my way equal Ezec. 18.25 Observ 2. The Lord casts not off the children of wicked parents for their fathers sins Observ 3. They who prove the Lord in his faithfulness and truth shall experimentally find that in all his works he is true and faithful and therefore it is his character and glorious Epithet that he keeps Covenant with them that fear him They who trust him shall find him in the deed that he is so Mal. 3.10 and therefore the wise man makes this challenge Look into the generations of old and see Ecclus. 2.10 Did ever any trust in the Lord and was confounded or did ever any abide in his fear and was forsaken or whom did he ever despise that called upon him Observ 4. They who prove the Lord in his justice and power and the truth of his threatnings shall find and see his works issue forth answerably Zach. 1.5 6. Your Fathers where are they and the Prophets do they live for ever Jer. 44.28 Observ 5. And who hath not experimentally found his patience and long suffering Observ 6. Yea the Lord honours the virtuous Children of vicious Parents We have many Psalms entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Sons of Corah the Proselytes were tenderly regarded Ittay the Gittite Ebedmelech the Aethiopian Ruth the Moabitess Vriah the Hittite Araunah the Jebusite 2. This may be a character to discover among all
tediousness Aquila and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hated others yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I did abominate Austin and Bernard render the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by proximus fui in an ill sence I was near viz. in an evil sence as to visit punish revenge Thus the Lord threatens the Church of Ephesus Rev. 2.5 I will come unto them quickly All these different Translations may be reduced to that of our last Translation I was grieved Others render the word dissecari to be cut in pieces 1. As we are wont to express great grief when we say we are cut to the heart It repented the Lord that he had made man on the earth and it grieved him at the heart Gen. 6.6 Ratio All grief proceeds from either absence of good or the presence of what is inconvenient and contrary Now what is contrary unto God but sin and sinful men provoking and tempting God and hardening themselves against the good motions of his spirit striving with them when men walk contrary unto God Levit. 26. And both sin and sinners are here in the Text Wherefore i. e. for the sins cause I was grieved with this Generation of sinful men Doubt Can God be said to be grieved Is not grief a turbulent weakening yea a destructive passion By sorrow of heart the spirit is broken Prov. 15.13 and 17.22 A broken spirit drieth the bones yea sorrow hath killed many Ecclus. 30.22.23 Can these effects of grief be given to God Yea we see how men are over-swayed by passion to act things contrary to reason I answer Far be it from us to ascribe unto God such passions and turbulent affections as blind reason and precipitate men into actions unworthy of wise men how much more unworthy of the only wise God Yet where Almighty God is said to be grieved at his heart Gen. 6.6 And the like Esay 43.24 Thou hast made me to serve with thy sins and hast wearied me with thine iniquities Amos. 2.13 Eph. 4.30 These and such like Scriptures do not signifie nothing nor can they so be satisfied as if upon the matter a man should say God is not grieved For I beseech you consider is not sin 1. Most contrary to God's nature who is the most essential righteousness it self What agreement between righteousness and unrighteousness 2. Can any thing afflict us more than to be requited with evil for good and with hatred for our good will 3. Is it not a great condolium a rending of the heart of a loving and a tender Father to lose his child in destructive ways 4. And what more just cause can be alledged why God should eternally torment the souls of incorrigible sinners than that they have contrary to so great love and mercy patience and forbearance grieved his most righteous and gracious soul and that so many years as here this Generation of men grieved him forty years together Object But if God can be said to be grieved then may he who is most blessed be made miserable I answer none can be said to be miserable but he whose grief is unsufferable without intermission and everlasting and so far be it from us to think that he who is most happy yea happiness it self should be miserable But out of mercy and pity to his creature to be grieved and afterward to be comforted in his Justice doth not at all render him unblessed yea hence he appears the more truly blessed because he is so good so merciful so compassionate towards his creature Doubt But how can this grief be said to be in God I answer 1. Not properly in himself or out of the creature but in the creature and through the creature 2. Christ in all men takes a suffering flesh by which he suffers grief persecution death it self to redeem us from sorrow and death if we repent of our sins and suffer with him 3. Certain it is if God no way suffered by sinners he is so just that he would not make them thereby to suffer we may say of this as of many other Divine truths De re constat de modo non constat Observ 1. God grieves not for any act of his own no for where there is no evil there is no grief Observ 2. He rejoyceth in his works Esay 65.19 For as grief proceeds from evil present so joy from what is good since therefore all the works of God upon review of them are good Gen. it cannot but cause joy Observ 3. The Lord grieves at the evil actions of his creatures when therefore he is said To endure with much long-suffering the vessels of wrath fitted to destruction Rom. 9.22 It 's unreasonable to say that he should fit them to destruction for if he so fitted them how can he be said to endure them with much long-suffering Ohserv 4. God was grieved with the whole generation of Israel some few excepted who stood in the gap Observ 5. God was and is grieved with those who believe not in his power that he is able to bring men unto the rest by the mortification of their spiritual enemies Observ 6. Note hence what a God we Christians worship even such an one as grieves at and suffers long the sins of his people even forty years long How long hath he born thy sins and mine See Notes on Heb. 1.3 He spares us out of his meer mercy he could consume us in an instant as he saith to Moses and Aaron Separate your selves from this congregation that I may consume them in in a moment Numb 16.21 Thus he could do but the Omnipotent God is Omnipatient See Notes ut supra Observ 7. As the provoking and tempting God and hardening our hearts against his fear grieves our God so on the contrary the converting and turning from these sins and walking before the Lord to well-pleasing of him with a soft and tender heart ready to receive all Divine impressions from the holy Spirit of our God such a frame and disposition of heart rejoyceth our God Zeph. 3.13 Luk. 15. Observ 8. Grief may befall a wise man it befalls the only wise God The Stoicks are said to deny all passions to a wise man but their tenent is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.136 139. If our God be grieved at the sins of ungodly men surely we ought to be alike affected with him I beheld the transgressors and was grieved because they kept not thy Word saith David Psal 119.158 where we have the very same word I am grieved with those that rise up against thee Psal 139.21 Thus David was a man according to Gods heart and so was Paul Phil. 3.18 Exhort If others by hardness of heart grieve the Lord let us by our repentance return unto him and comfort him There is joy in heaven at the conversion of a sinner They who harden themselves and thereby grieve the Lord he will be comforted by their
destruction Ezech. 5.12 13. Zach. 6.8 Ecclus. 39.28 Consol Alas I have grieved the Holy Spirit of God And he is grieved with them for thee In all our afflictions he is afflicted thus Joseph condoled with his brethren Repreh 1. Those who are not grieved with the Lord Amos 6.6 so Gen. 42.21 22. Zach. 12. Repreh 2. Those that grieve the Holy Spirit they have pierced the Father and the Son 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I said they alwayes erre in their heart These words contain the Lords censure of these hardened men which is reported otherwise by the Apostle than it is in Psal 95.10 for there we read the words thus They are a people that do erre in their heart or as Pagnine renders the words Populus errantium corde Instead of which words our Apostle readeth the words thus They alwayes erre in their heart leaving out the word people and in place of it reading alwayes and this he did according to the Septuagint Translation but the words whether way so ever we read them amount to the same sence The censure then contains these two parts 1. God saith they alwayes erre in their heart 2. They have not known his wayes 1. The Lord saith they alwayes erre in their heart Wherein we must enquire 1. What it is to erre 2. What to erre in heart 3. Upon what ground the Lord passeth this censure on them 1. The word we turn to erre is in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth that kind of errour which is in going after false Gods and therefore Chald. Paraph. there turns the words thus It is a people whose Idols are in their heart The Greek word used by the LXX and the Apostle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erre And this may be understood two wayes for whereas the same thing diversly considered is 1. intelligible and so true 2. desirable and so good the man is conversant about these according to his two faculties Understanding and Will when therefore a Man understands that for true which is false or that for false which is true when he desires that as good which is evil or refuseth that as evil which is good in all these wayes he errs and that in his heart which is the seat of both faculties according to the Scriptures 3. Upon what grounds doth the Lord pass censure on his people From certain Knowledge Job 34.21 Mine eyes are upon all their wayes Jer. 16.17 and 32.19 great in counsel c. Ecclus. 17.8 He let his eyes c. If we have lift up our hands to a strange God shall not God search it out for he tryes the very heart and reins If we enquire into the reason why his people erred in their hearts and alwayes erred it must proceed first from their own lusts of errour as they are called Ephes 4.22 But how fell they into these lusts of errour were they enforced by any antecedent decree or was God wanting to them in what was needful surely neither so nor so God propounded his Truth unto them that they might be saved but they voluntarily turned away from it and received it not in the Love of it and then when his Love is despised he leaves men to their own choice See this proceeding of God 2 Thess 2 9-12 Obser 1. Note hence where the grand and most dangerous deceit begins where else but in the heart every man 's own heart seduceth him every man is his own principal deceiver for although there be that deceive others yet unless mens own lusts betrayed them they would not be deceived the Serpent beguiled Eve through his subtilty but the womans curiosity first betrayed her and although men lie in wait to deceive Ephes 4. yet every mans own heart first deceives himself Deut. 11.16 Isa 44.20 Jam. 1.22 Hence it was that although the Serpent deceived the Woman and the Woman the Man yet they both Man and Woman were punished by the most Just God because the lusts of their own hearts had deceived them and caused them to transgress the Commandment of God Observ 2. What little truth and constancy in truth there is to be found in men even in men who profess Religion and Piety while they are destitute of Gods Spirit the spirit of truth that leads into all truth This people were by profession the people of God yet they alwayes erred in their hearts Observ 3. The Lord looks not so much on the way of mens outward profession or what they promise with their mouths as upon the frame and disposition of their hearts these men had made large profession of obedience Exod. 19.8 Deut. 5.27 28. The Lord heard the voice of their words and gives testimony that they had spoken well but their heart was wanting vers 29. O that there were such an heart in them 1 Chron. 16.9 10. Observ 4. Men may erre in their heart when yet they speak good words with their mouths and perform some acts with their hands viz. when they do not the same out of faith and love and obedience unto God and for right ends such a people the Psalmist describes Psal 78.35 36. thus they Zach. 7. This is a strange dissent between the outward and inward life which our Lord â—â—mself marvels at How can ye that are evil speak good things Observ 5. This discovers the great folly and vanity of many who please themselves in the good opinion and good reports that men make of them and seek themselves without themselves when mean time the Lords estimate and judgement of them may be and often is quite otherwise As the Lord saith here of these men I said they alwayes erre in their hearts If the Lord said so it matters not whatever men say to the contrary Repreh Who pretend an outward conformity in words and works unto the truth of God yet mean time in their hearts erre from that truth such were they Ezech. 33.3 Jam. 1.8 therefore the Wise Man Ecclus. 2.12 denounceth a woe to the sinner that goeth two wayes This may be feared to be the sin of many in this Generation who comply with the good when they are with the good when they are with evil men comply and consent to them with chaste men they are chaste lascivious with those who are lascivious When thou sawest a thief c. Elias cryed out against such How long do ye halt between two Opinions between the Lord and Baal of such our Lord saith No man can serve God and Mammon Luk. 16.13 Dagon and the Ark of God cannot stand together This was figured by the Lords prohibition of plowing with an Ox and an Ass of sowing the land with divers seeds of weaving a webb of linnen and woollen Such were the Samaritans who would worship the true God yet would retain the Gods of the Nations 1 Kings 17.33 Jer. 2.18 and vers 36. Such were those in the Text of whom our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they alwayes erre
seeks not her own Thus Abraham dealt with Lot Gen. 13. One general and excellent Rule Eradicandum Regnum Diaboli he is Apollyon and Abaddon the peace-breaker lyer and murderer God is the party wronged by breach of Covenant yet he is patient and remits the injury Christ is the party wronged yet forgives us Col. 3.10 so must we forgive others 2. Positive and direct means and helps to further us in the way of peace Are 1. An earnest endeavour and study to be quiet 1. Quiet inwardly by the allay of our affections for whence comes wars and fightings else Jam. 2. Quiet outwardly 1. Giving no offence taking no offence 2. Living amiably and lovingly toward all men So the Apostle Col. 3. having exhorted that the peace of God should rule in our hearts Adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn and be ye thankful The words are better turned be ye of a gracious and acceptable loving converse Our Rule is Vt Ameris amabilis esto That thou mayst win others to peace be thou thy self of a loving and winning disposition In such an one is the Son of peace And therefore on such an one will rest the peace of God and the peace of men for who will harm ye if ye be followers of that which is good 1 Pet. 3.13 Particulars of this winning conversation Are honourring of all men Some think superiours only are to be honoured but 1 Pet. 2.17 1. In yielding honour go one before another The Jews Rule is saluta prior we stand upon our points I am as good a man as he c. yielding pacifieth 2. Prevent occasions from those that seek occasions 3. Not to abet others in their quarrels 4. To overcome evil with good 5. To be an Umpire or Arbitrator 6. One general and excellent rule Prov. 16.7 When a man's ways please God his enemies shall be at peace with him 7. Pray for the peace of Jerusalem that the peace of God which passeth all understanding may keep our hearts and minds in Jesus Ghrist 8. Abstain from names and terms of divisions Mark those who cause division among you names of Sects The names of the idols shall be abolished out of the land Many are so rugged and untractable they cannot be handled without mittens as they say What must we now do Follow the counsel of the wisdom The wise woman tells Joab that they were wont to speak in old time they shall surely ask counsel at Abel and so they ended the matter We must go to Abel of Beth-maacha i. e. to mourning in the house of mourning that this obstruction of our peace may be taken away from us And the people of Abel the contrite and mourning people will put Sheba to death that malignant party within us is mortified killed and cast out by prayer fasting and mourning It is the Lord's counsel to us in an evil time Amos 5.14 15. Seek good and not evil that ye may live and so the Lord the God of hosts shall be with ye Hate the evil and love the good and establish judgement in the gate it may be that the Lord will be gracious unto the remnant of Joseph Thus the Apostle exhorts 1 Thess 5.23 Abstain from all appearance or all kind of evil and then the God of peace sanctifie you throughout and 2 Cor. 13.11 Be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you the like we have Phil. 4.8.9 Meekness and mildness and softness in all strifes especially in controversies and matters of difference about Religion Gen. 49.7 It is said that wrath is hard yet we see that iron or leaden bullets shot against stone either break or are broken but being shot against dust or what ever is soft and yielding they rest or are beaten back without harm done So the Jews when they were besieged in Jerusalem by the Romans and they drove the Ram with the greatest violence against the Walls the Jews met the Ram with packs of Wool and so saved their Walls Prov. 15.1 Judg. 8.1 2 3. What severe determinations were against Nabal But how they were qualified ye read 1 Sam. 25.18 32. E contra 2 Sam. 19.41 43 44. and 20.1 2. More NOTES on HEBREWS XII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which no man shall see the Lord. THis relative may be referred either to the last word holiness or else to the whole sentence In both respects we may consider these words Either 1. In themselves as one intire sentence Or 2. As a motive to the prosecution of holiness or the prosecution of peace and holiness 1. In themselves and so we must enquire 1. What is meant by seeing the Lord 2. How it is to be understood that without holiness no man shall see the Lord 1. What is meant by seeing the Lord By the Lord we may indifferently understand God the Father who is ordinarily called the Lord in the Old Testament 2. By seeing the Lord we are not here to understand the act or exercise of our outward sense for so other Scriptures would contradict this point blank where it is said No man hath seen God at any time Joh. 1. but that Scripture denies the act only other Scriptures there are which deny the possibility as Col. 1.15 he is expresly called the invisible God where it is thus said of Christ He is the image of the invisible God And 1 Tim. 1.17 Vnto the king eternal or the king of the worlds immortal invisible the only wise God be honour and glory for ever and ever Amen And the Reason is evident for to the act or exercise of the outward sight it 's required that the object or thing to be seen have bulk and quantity as also figure and colour and the like none of all which are in God who is neither a body nor in a body but a most simple and most pure Spirit and the Father of spirits and therefore hath none of all these bodily accidents wherefore it is evident he is invisible to bodily eyes and cannot be seen When therefore 't is said that without holiness no man shall see the Lord It is not to be understood of the outward sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore St. Paul prayes for the Ephesians that the eyes of their hearts might be opened Eph. 1.18 And the four living creatures Apoc. 4.8 are said to be full of eyes within and the pure in heart shall see God But howsoever the Deity cannot be apprehended immediately by the outward sense yet some proportion there must be between the exercise of the inward and the outward sense according to which we may understand what it is to see the Lord. 1. To the exercise of the outward sight there is light required 2. This light enlightens excites and stirs up the spirits for the receiving of it self and all things made visible by it 3. That the light and things made visible by it may
their made holiness their false and erroneous opinions those Idols which every one hath made for himself they shall cast them to the Moles and to the Bats Esay 20. The Eagles feathers shall waste all the other feathers of the fowls of the air evil spirits The stone cut out of the mountain without hands without man's help shall smite the Image of Babel on the foot and break it to pieces Dan. 2.34 Observ 4. See then the transcendent and eminent prerogative of true Christian men and women that which is here ascribed unto the Son of God essentially is also spoken of them by participation they also are for ever Psal 37.29 The righteous shall dwell for ever namely in God's Tabernacle so Psal 61.4 I will abide in thy Tabernacle for ever and 89.36 The seed of the true David shall endure for ever They that trust in the Lord shall be as Mount Sion which cannot be removed but abideth for ever Observ 5. There is then no new truth concerning Christ but new discoveries of the old truth as the old fields yearly bring forth the new corn saith Chaucer No doth not our Lord tell us of a new commandment Joh. 13.34 A new commandment give I unto you that ye love one another c. Doth not the Prophet tell us of new things that shall appear Esay 42.9 And happily they have already appeared Doth not S. John tell us that the Revelation of Jesus Christ is of things that must shortly come to pass Revel 1.11 Hence it should seem to follow that Jesus Christ is not the same now that he was or will not be the same that he now is for ever Respon What our Lord calls a new commandment is indeed an old commandment ye read it given Levit. 19.18 Thou shalt love thy neighbour as thy self Shall we alledge yet a more ancient authority 1 Thess 4.9 Ye your selves are taught of God to love one another It 's a command natural like that Matth. 7.12 Whatsoever ye would that men should do unto you do ye to them A command most agreeable to man's nature who is naturally a tame and sociable creature delighting in society and company of his like which cannot be without the band of love which therefore God inwardly teacheth man through Christ his master Matth. 23.8 Who hath always had his delights with the sons of men Prov. 8.31 Whence we are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught this lesson by the God of nature to love one another Thus doubtless S. John understood it 1 Joh. 2.7 8. From the beginning i. e. from God and Christ himself who is the very beginning it self But why then is it called a new commandment 1. It 's therefore said to be new because it hath been long antiquated and out of use as it had been among the Jews long time and therefore when the Scribe asked our Lord what was the greatest commandment in the Law And he had answered The love of God c. Matth. 22. He adds ex abundanti The love also of our Neighbour a commandment so out of date among them that our Lord called it a new commandment and this is evident that they thought it lawful to hate their enemy when yet our enemy is contained under the name of our Neighbour and therefore commands us to love him Matth. 5. When therefore this commandment was out of use and practice among them and our Lord new urged it he calls it a new one 2. Besides under the Law they were so addicted to figures and types that they neglected the truth so that the Ceremonials had even eat out the Morals which therefore our Lord came to revive and of this S. John speaks 1 Joh. 2.8 .. 3. But there is a more Noble and Heroical degree of love according to which our Lord may be understood to call this a new commandment that whereby we ought to love our Neighbour even above our selves and of this S. John speaks 1 Joh. 3.16 Hereby perceive we the love of God that he laid down his life for us and we ought to lay down our lives for the Brethren And this seems to be the very sence of our Lord's word Joh. 13.34 As I have loved you I have so loved you that I have laid down my life for you and even so ought ye to love one another But in similitudes oftentimes 't is possible we may exceed the intention of him that made them doth the Scripture speak so much expresly Look Eph. 5.1 2. As Christ also hath loved us and given himself for us True But herein happily the measure and degree of love is not intended but only the affection To put this out of all doubt the Apostle hath this sence in so many words 1 Joh. 3.16 This then seems to be new No. This was even from the beginning for we are thus taught of God to love one another Ephes 5.1 Be ye followers of God as dear children and walk in love even as Christ loved us and gave himself for us and hereby perceive we the love of God c. Thus we are taught of God 1 Thess 4.9 And if this Commandment seemed new to them how much more may it seem new unto us in whom that prophecy of our Saviour is fulfilled because iniquity shall abound the love of many shall wax cold Matt. 24.12 Never in the Church did iniquity so much abound as in these last dayes and therefore never was Love so cold as now being contracted and drawn into every ones self and become self-love according to that of 2 Tim. 3.1 2. Here is iniquity abounding and that in the Church for in the world it hath been alwayes and by reason of this abundance of iniquity the love of many is waxen cold Insomuch that the Precept to love our neighbour especially with heroical Love and in the extent of it to love our enemies and to love one another as Christ hath loved us and given himself for us c. This to men falsly called Christians may seem a New Commandment whereas indeed it is not simply a New Commandment but a Commandment renewed 2. The like we may say of the Wisdom and Truth of God which is essentially Christ himself which is not then new when it newly appears but hath been from the beginning such is the wisdom of God 1 Cor. 2.7 The hidden wisdom which God Ordained before the world unto our Glory c. 3. Thus many Truths have been hid from Ages and from Generations as Col. 1.26 but what if they have been hidden were they therefore not before nay rather because they have been hidden therefore they have been heretofore Veritas in puteo saith Democritus Truth will be daily more and more discovered which by reason of iniquity yet lieth hid Isai 42.7 9. The Prophet speaking of Christ Behold the former things are come to pass and new things do I declare before they spring forth I will tell you of them 4. The like we may say
〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. rectè and so the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 27.7 The daughters of Zelophehad spake so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Jam. 4.14 Thus here for By thy words thou shalt be justified and by thy words thou shalt be condemned Of every idle word that men shall speak they shall give an account in the day of judgement What Reason is there the will of the Lord is that Man whom he hath made to his own Image be like unto his God Now his words are pure words The Lord hath so ordered the fabrick of Mans Nature and set him in a frame so to speak that he may not incur the judgement For the Wise Man reckoning up the endowments wherewith the Creatour hath enriched man saith He hath imparted unto them understanding and speech an interpreter of the cogitations thereof and again counsel and a tongue eyes ears and an heart gave he them to understand He hath given Man understanding and counsel whereby he excells all inferiour Creatures He hath given him a tongue and speech whereby he may express and communicate what he understands First a Mind Counsel and Understanding which may guide the Tongue and Speech 2. And because Man doth not naturally understand any thing which is not first conveyed by the Senses it follows that the Lord gave him eyes and ears the two disciplinary Senses as the Wise Man saith The seeing eye and the hearing ear the Lord hath made both of them Prov. and given him an heart to understand and the man being thus furnished what hinders but that he may so speak as he that shall be judged by the Law of Liberty Yea to the Believers the Lord gives a new mind 1 Cor. 2. and a new heart Hebr. 8. Yea and a new form of words Rom. 6.17 So that now what hinders but that the good man may out of the good treasure of his heart bring forth good things and so speak c. Observ 1. There is great danger lest a man offend in his tongue Non lingua frustrà in udo est nisi quia facilè labitur the tongue is in a moist place ready and fit for motion and it 's loose at one end Observ 2. It is possible that a man may not offend in his tongue Observ 3. Gods Judgements take hold of men for words so expresly saith the Judge himself By thy words thou shalt be justified and by thy words thou shalt be condemned and of every idle word that men shall speak they shall give an account in the day of judgement The back biter is charged by the Judge Thou satest and spakest against thy brother and hast slandered thine own mothers Son c. Psal 50. Observ 4. Here is then a bridle for that otherwise unruly member the Tongue the consideration of the judgement of God Exhort Let us so speak as they who shall be judged by the law of liberty 4. So do as they who shall be judged by the law of liberty Quaere 1. What is it here to do 2. What so to do 1. To do what it is our Apostle tells us Jam. 1.22 To be doers of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth inventors of fictions and fables but c. See Notes in locum 2. So to do is to do well See Notes in Jam. 4.14 The Reason why we ought so to do will appear from the consideration both of God and Man See Notes on Act. 2.37 5. So speak and so do as they who shall be judged by the law of liberty We must not here forget that which gave the principal occasion of this Precept and seems here principally intended viz. to avoid respect of persons in speaking and doing Where we must enquire what respect of persons is Respect of persons is that kind of injustice whereby one person is preferred before another for some undue cause This description is all evident and clear only it might be enquired what is an undue cause An undue cause is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without and not belonging to the business in hand As when the Judge regards the person because rich or poor because his Kinsman or Friend because his Country-man or Neighbour and adjudgeth the suit to him without regard to the cause the justice and equity of it as in matter of preferment unto some place of Trust especially of the souls of men to look at Kindred or Bribes or Friendship these and such as these are undue causes An example or two out of Scripture will clear this The Shechemites made choice of Abimelech to be their King to reign over them and the reason they give is He is our Brother vers 3. whereof Jotham reproves them vers 18. Judg. 9.18 Pilate considered not the unjust accusation of the Jews nor the just cause of Christ whereof he was admonished by his wife but feared lest he should offend the Jews and more lest he should offend Caesar and out of this respect condemned the Innocent our Apostles instance is most evident vers 1 2 3. Whence it appears that he who gives what is unequal to persons equal he is no respecter of persons but he who doth so against Law and Justice As if a man hath two debtors and demands his debt of one and remits it unto the other this man is no respecter of persons Why He deceiveth neither of them he doth injury to neither of them he may do what he will with his own Much less may he be said to respect men's persons who gives honour and titles of honour to the Magistrate why Such an one payeth a due debt he giveth honour to whom honour is due according to the Scripture Rom. 13.7 Yea he who honours his equal is no respecter of persons Rom. 12.10 Nay nor is he a respecter of persons who honours all men he is bound so to do 1 Pet. 2.17 Yes will some say we ought to honour the Governour and we do acknowledge honour due to him in the mind But honour hath an expression outward that may be taken notice of how otherwise doth the Magistrate or any man else know that honour is given to the Magistrate Yea honour outwardly expressed is a sign of that inward estimation If any pretend they will honour the Governour provided he be Holy Just Virtuous Surely though it were to be wished and prayed for that every Governour were the most eminent in holiness and righteousness in that community whereof he is a Governour according to 2 Sam. 23. yet though he be not so there is honour due unto him and that for his work-sake that he doth continere hominum multitudines that he holds the multitude of men together as the wise man speaks and keeps and maintains peace among men In which respect the very worst of Governments is to be preferred before Anarchy and confusion which they aim at who promote a parity among men And therefore the Lord Jesus by his example
Observ 2. Christ is the Tree of Life and what is Life actus vivendi the act of living Life is either Natural or Supernatural Natural or Vegetative as in Plants Sensitive as Animals Rational and Intellectual as in Men and Angels Christ is the Tree of Life in all these respects and above them all in that he hath in him the Supernatural Life the Life of God so saith our Lord Joh. 14. I am the Way the Truth and the Life What some contend for touching the natural Virtues of that Tree I dispute not the most of what is said may be resolved into conjectures and subtilties of the Schoolmen who on Lumb libr. 2. distinct 19. affirm that it had many excellent Virtues in it but lost them by the Fall of Adam Certain it is that even natural things themselves made for the use of Man have contracted vanity by the sin of Man for hence it is that the Earth is accursed for Man's sake and the same our forefathers found in their dayes as ancient stories report we find now what 's the reason a fruitful Land makes he a barren wilderness for the wickedness of them that dwell therein But what Virtues they â—â—njecture were in the Natural and Symbolical Tree we may confidently say are in the true and Spirâ—â—ual Tree of Life and more than they for in this Tree of Life is the very life of God Formaliter Joh. 1.5.26 The Father hath Life and giveth to the Son to have Life in him also and so Effectivè also it gives life unto others who have it Eccles 7.12 Wisdom giveth life to them that have it and the eating of this Tree gives Life to the world Joh. 6.57 He that eateth me shall live by me it also prolongs life for Wisdom is the gray hair to men it not only gives Life but a greater degree of it Joh. 10.10 That they may have it more abundantly and strongly also To him that hath no might he increaseth strength Isai 40.29 30 31. He protects sub umbra illius Cant. 2.3 I sate down under his shadow with great delight He refresheth with his fruit Matt. 11. Observ 3. If Christ be the Tree of Life then are true Christians the Living and Fruitful branches of it fruitful Trees like unto him I am the Tree and ye are the branches Joh. 15.5 Now the Tree divides it self first into greater and stronger branches afterward more less and many the most full Virtue of it first diffused into a few Apostles afterward into all the Trees of Righteousness which are planted by the rivers of waters the out-flowing of his Spirit and Life Here is Consolation for the People of God the Trees of Righteousness who draw Vertue and Power by Faith from their Root and Stock though many winds blow thou art better rooted and grounded in him than to be tossed or carried with every wind of doctrine The Tree of Life is the more deeply rooted and so much the more spreads it self by how much the more it is shaken with storms What if thou suffer much opposition the most fruitful Trees are most cudgell'd thou art in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that notes the Cross Exod. 15.25 this Tree or Wood makes the bitter waters sweet This is the blessed wood by which comes Righteousness and Salvation Wisd 14.7 Alas says the disconsolate Soul I have no life no moisture I am like the drought in Summer Psal 32.4 Let not the Eunuch say I am a dry Tree Isai 56.3 True it is Moses drove out the Eunuches Deut. 23.1 out of the Temple of the Lord from all Offices in the Common-wealth so that it was a reproach to be barren But what Eunuches meant Moses such as had no will or power to propagate the Holy Seed nor raise up Seed not such Eunuches as made themselves such for the kingdom of God Matt. 19.12 Unto such our Lord saith Let not the Eunuch say I am a dry tree vers 4 5. Ezek. 17.24 Further God hath his Paradise and the Tree of Life is in the midst of Gods Paradise and Christ gives power to him that overcomes to eat of the Tree of Life There is a Paradise of God why said to be God's God hath planted it Gen. 2.8 9. the Trees are plants of Gods planting God delights in them And the Tree of Life is in the midst of the Paradise of my God saith the Son of Man What is Paradise and why the Paradise of God Paradise where we first read of it is Gen. 2.8 9. a garden inclosed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to protect and defend Hortus Conclusus Cant. 4.12 a Garden inclosed is my sister Eccles 2.5 Neh. 2.8 This Paradise this Garden is said to be in Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either Appellative and so it signifies pleasure and delight or proper and so it signifies that most pleasant and delightful place in the East called by that Name Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this ye read 2 King 19.12 the Children of Eden and Ezek. 27.23 Eden is reckoned among other places of Babylon and Mesopotamia There is a dispute about it and great enquiry hath been made by Geographers and Chorographers The Jews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the happiness of the life to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day thou shalt be with me in Paradise Disputers whatever men think have very seldom brought forth Truth however this is not the Paradise we now enquire after the Paradise we now seek is as some call it Heaven others Coeli vestibulum suburbium the place or state of the blessed called Paradise or a Garden from such a resemblance or similitude as the most pleasant and delightful things on earth can make us of the heavenly I call it a place or rather a state a place or rather in a place it must be otherwise it cannot be for whatsoever is no where is not at all but I call it rather a state for Act. 22.17 St. Paul saith He was in a trance in the Temple at which time he saith he was caught up into Paradise and heard unspeakable words 2 Cor. 12.4 so Jacob Gen. 28.17 This is the House of God the Gate of Heaven Besides it was a known and received Truth among the Jews before our Lord appeared in the flesh that by Paradise was to be understood the state of Glory Ecclus. 40.17 So the fear of God is a blessed state We read of Enoch that he was translated Ecclus. 44.16 Translatus est in Paradisum He was translated into Paradise In which sence our Lord saith to the good Thief This day shalt thou be with me in Paradise As there are degrees of punishments and torments in Hell It shall be easier for c. so are there degrees of rewards in Heaven Nor is Paradise the highest degree of heavenly Glory for what as our Lord upon the Cross had said unto the good Thief This day c. Luk. 23.43 being risen from the