our sorrow to exceed in regard of the natural death considering that our labour is not in vain in the Lord. NOTES AND OBSERVATIONS UPON ROMANS IX III 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh OF all the causes of Contention whereof there are too many in the world this seemeth to have been the greatest touching the way of Life and Salvation and the reason is the business is of the greatest concernment yet hath least evidence of sense and therefore what is wanting in reason is commonly made up with passion and fury whence it is observable in story that the Bella Sacra were the most bloody of all other Men wrangle and quarrel in the dark Of all these kinds of Contention they have alwayes been the sharpest and most implacable When any one hath formerly been of such or such a Church and worshipped God their way and afterward hath left them and betook himself to another though the better then he is an Heretick an Apostate and ends in the flesh For Religion being that according to which a Religious man most esteems himself when that is undervalued he takes himself to be most of all depretiated and despised In this case many have written Apologies for themselves and for their doctrine Justin Tertulliam and others for Christianity wrote of old to the old Romans and Reverend Jewel wrote his Apology to the new Romans And this was St. Paul's case here he had been a man most forward in the Jews Religion exceeding zealous for it and against Christianity Gal. 1.13 14. He is now become a Christian and as zealous for Christianity as ever he was for Judaism His Apology is three-fold 1. A defence of his own person vers 1.5 2. Of his Doctrine vers 18. 3. His Office vers 25. ad finem 1. Of his person he was condemned of disaffection to his own Nation from this he vindicates himself by remonstrance of intense and continual grief for them and love towards them and acknowledgement of all their just priviledges and one more than they claimed that of them according to the flesh Christ came All this he attests and proves by the testimony of 1. Christ 2. the holy Spirit and 3. his own Conscience This day is a day of fasting and that in the Text such as ye never heard of the like except that of Moses nor shall read of elsewhere The Apostle is willing to fast from the bread of heaven so he might save his Nation As the Roman Praetor sitting in Judicature upon malefactors and now about to pronounce sentence of Condemnation usually either wept or made a mournful Speech as it were a Funeral Oration to express his grief for the demerits of the offenders and the penalty to be inflicted on them So St. Paul here a true Praetor or Praeitor one set over us in the Lord and to go before us in the way of life being now to pronounce sentence of rejection or reprobation of the Jews goes about it with a great deal of sorrow and grief for them and love and commiseration towards them I made choice of this Text for this day of Fasting and Humiliation that it might not be done as the Prophet saith the Jews Fasts were Isai 58.4 For strife and debate and to smite with the fist of wickedness but in love i. e. in God 1 Joh. 4.8 in whom all what we do ought to be done 1 Cor. 16. This Text propounds a rare pattern for our imitation in these Two Points 1. Paul loved his brethren and kinsmen according to the flesh extreamly well 2. He wished himself an Anathema from Christ for their sake Ye perceive I begin with that which stands last in order of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sapiens incipit à fine it is the end that steeres the action Paul's transcendent love unto his brethren and kindred which moved him to wish himself an Anathema from Christ It is the Object or Subject which specifieth the act and makes it either lawful or unlawful it is the end cujus or cui which one wisheth or to whom one wisheth any thing which qualifieth the wish and renders it good or evil of that therefore first Herein although the Apostles love be not expressed yet as God himself who is the Universal Agent and first mover of all and whose name is LOVE 1 Joh. 4.8 He works all yet is invisible So the Apostles Love here is like the spring of the waters unseen which caused his great and continual sorrow for his brethren and kindred vers 2. his wish his hearts desire and prayer to God for Israel Rom. 10.1 Now whereas love is two-fold 1. Abundantiae and Benevolentiae or 2. Indigentiae 1. The first is that wherewith God loves his Creatures and Parents love their Children for their good not for any good that may acrew to God or the Parents 2. Indigentiae whereby men wish good unto others but for their own ends and private advantage and thus men commonly love God and Children their Parents and 't is all the love that people commonly have among them Vulgus amicitias utilitate probat The former love is here to be understood for the Apostle had no ends of his own no plots upon them for his own advantage but aimed only with a single eye at the everlasting good and salvation of his brethren and kindred according to the flesh So that we have two ends which the Apostle aimed at Cujus and Cui as we say in Logick 1. Cujus for whose sake the salvation of Israel Rom. 10.1 2. Cui to what end and that end two wayes considerable 1. According to their number many 2. According to their Relation unto St. Paul two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Brethren as all the Jews were his brethren 2. More special of his house and family his kindred according to the flesh 1. We may consider them according to their number and thus our first point is That the true Spiritual and Christian Love is a publick Love which desires to communicate and spread it self unto many yea if possible unto all The reason of this appears from that common gracious aspect which God hath upon all that common respect which he bears towards all men 1 Tim. 2.1 5. That common impression which God hath made in the heart of man inclining him to do good unto another He gave every man Commandment concerning his neighbour Ecclus. 17.14 The common nature of those gifts which he vouchsafeth to men for the benefit of all 1 Pet. 4.10 As every one hath received the gift so minister the same as good stewards c. Salvation it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude vers 3. The Commandment of God is to improve these gifts for the benefit of all Gal. 6.10 As we have opportunity let us do good unto all men Observ 1. Whence we may observe the
broken by Christ and by the counsel of the Woman the Wisdom cast over the wall of Abel the mourning and penitent soul the City of God hath peace O Beloved we all desire peace peace with God and peace with men but what peace can we have so long as the whoredoms of our Mother Jezebel and her witchcrafts are so many This Island our habitation so Jezebel signifieth it hath gone a whoring from our God it hath bewilder'd it self and continually disobeys the truth which we all pretend to strive for yet we flatter our selves in our sins and fansie our selves blessed as if our iniquities were forgiven and our sins covered when yet we retain guile in our spirits But wo to the rebellious children who cover with a covering but not of Gods spirit that they may add sin to sin Isa 30.1 There 's no peace till sin be removed The effect of Righteousness is peace Isai 32. and therefore no peace to the wicked saith my God Isai 57.21 But when peace is made by the removing of sin then Christ fills us with all the fulness of God that 's a third signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filling there may be but no satiety no satisfaction without the filling of the Spirit it 's impossible there should for all the world is finite and bounded within certain limits but the appetite of man is infinite the Lord made it for himself alone to fill Fecisti nos Domine propter te irrequietum est cor nostrum dum redeat ad te Ahabs Prophets 1 Kings thought themselves full and Hananiah Jer. 28. but gave themselves to the Spirit of errour 1 Tim. 4.1 Sign 1. Who hath the Spirit is not sensual Jude vers 19. 2. The world cannot receive it Joh. 14.3 It 's the Spirit of Life Rom. 8.2 4. Where the Spirit is there are fruits of the Spirit Gal. 5.22 5. If we live in the Spirit let us walk in the Spirit vers 25. 6. When that which is perfect is come then that which is in part is done away for whatsoever vertue was or was signified in the Lambs the Goats the Calves the Sparrows the Doves fine flower Cakes Oyl it was and is all most perfectly contained in Christ who is totum omnium the total summ of all perfection Means 1. There must be Emptiness Wo to the full Luk. 6.25 Intus existens prohibet extraneum Emptiness 1. Of our selves 2. Of what 's contrary to the Spirit of God to be poured into it 3. Unsealed of those seven seals Revel 7. and so wholly resigned up to God to be sealed with his Spirit 2. Positive Means are 1. Humility The Lord teacheth the humble 2. Meekness Receive with meekness the ingrafted word 3. Desire Daniel was Vir desideriorum a man of desires 4. Soundness and sincerity God tryes us with less as we a vessel with water 5. Faith Gal. 3.2 NOTES AND OBSERVATIONS UPON EPHESIANS IV. 20 21.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But ye have not so learned Christ If so be that ye have heard him and have been taught by him as the truth is in Jesus That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts c. IT is not my purpose to take all this for my Theme at this time but I name all that ye may the better perceive the coherence between the 20.21 and the 22. verse which I purpose to insist upon at this time Nor had there been any need of seeking a coherence had we read the words as the divers reading in the Margin of the Vulgar Latin hath it deponite Or as our ancient Translations Tindal and Coverdale turn the words Lay from you that old man or according to a translation more ancient than them both Do ye away the old living hy the old man But Lucas Burgensis according to the review of Sixtus Quintus and indeed according to all the Greek Copies that I have seen reads it in the infinitive deponere Our latter Translators it seems were doubtful which to follow and therefore have gone a middle way between both yet so that they comprehend the sence and drift of both as ye shall perceive if ye please to consider with me That from vers 17. to the end which is the Epistle for this day The Apostle perswades the Ephesians to a Christian life and conversation both toward God and themselves from vers 17. to vers 25. toward their Neigbour from thence to the end For the better effecting of which he first disswades them from the Gentiles or Heathens life which proceeds from the ignorance of God and his ways and from their own hardened and impenitent heart vers 17 18 19. and in the 5. verses following he exhorts them to the Christian life which proceeds from Christ and his Truth and that consists in putting off the old man and in putting on the new The former of these is my Text which according to the divers reading may be considered Either 1. In it self as an absolute exhortation put ye off concerning the former conversation the old man Or 2. In reference to the former words as the doctrine or lesson which we have learned in the School of Christ ye have not so learned Christ or his Gospel if so be that ye have heard him and have been taught by him as the truth is in Jesus And that which they are taught is this That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts I will take this advantage of the double reading of this Text 1. I 'l handle it as a Doctrine or lesson taught in Christ's School 2. And then make use of it by way of exhortation to our selves that we would learn it and indeed the very Greek word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Idiom of the Greek Tongue which useth infinitives for imperatives will afford us both First then let us consider it doctrinally as a lesson to be learned in Christ's School And so it contains these documents 1. The lusts are deceitful 2. The old man concerning the former conversation is corrupt according to the deceitful lusts 3. We ought to put off this old man which is thus corrupt 1. Lusts are deceitful Concupiscence or Lust is defined appetitus delectationis sensitivae the desire of sensitive delight or delight according to sense and in sensible things This is either Natural or Adventitial 1. Natural as the desire to eat and to drink which is of Gods Creation and therefore naturally good and therefore not contrary to the Law of God and therefore not forbidden as being Morally indifferent 2. Adventitial as the desire to eat or drink immoderately and this last is either without consent of the will or with consent 1. Without consent of the will so 't is a stranger to our nature yea as the old Latins called a
to affirm constantly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood either Passively or Actively 1. Passively as the simple Verb Hebr. 13.8 That the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be established with Grace 2. Actively as our Translators render it in the Text And both wayes according to Divine Artifice the words make a good sence 1. Passively that concerning these things Titus himself be confirmed and established 2. Actively that those things he constantly affirm and in them endeavour to confirm and establish others 1. The former sence will afford us this Instruction Instruct That they who would establish and confirm others in the truth of the word ought first to be confirmed and established therein themselves Our Apostle gives example of this in himself Gal. 1.16 It pleased God first to reveil his Son in him before he should preach him to the heathen And he tells the Corinthians that in Christ Jesus he had begotten them through the Gospel 1 Cor. 4.15 He had in himself the holy Seed whereby he became operative toward others Instruct 2. The latter sence which our Translators follow will yield us this Instruction That the Teachers who are themselves confirmed and established in the word of truth they ought to affirm with all boldness and authority the same unto others for their establishment and confirmation Thus did Paul saith Festus of him Act. 25.19 And he gives Timothy the same in charge 1 Tim. 4.6 2 Tim. 1.8 and 4.1 2 3. 2. We have heard the Precept which St. Paul gives Titus in charge come we now to the Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul I will what great Authority is here sic volo sic jubeo no less no other than Apostolical What was this an Arbitrary Power usurped and exercised by the Apostle surely no this will was subordinate unto the will of God who is the God of order and the Author of that order which is or ought to be in the Church which Cant. 6.4 is compared to an Army sicut acies ordinata as an army with banners or a well ordered army Observ 1. Note hence that the Apostles had Authority over the Pastors and Bishops to command instruct rebuke exhort as appears by the two Epistles of St. Paul to Timothy and the compendium and breviate of them both this Epistle to Titus as also by the injunctions and decrees sent by them Act. 1.5 Observ 2. Hence it is evident that there are or should be several degrees of the Ministry in the Church and that they are not all equal 1 Cor. 12.28 Ephes 4.11 12. for the Ministers of the New Testament have their conformity unto those of the Old Testament and those of the old were a resemblance of the like orders and degrees of Angels for Moses had command from God to ordain all things according to the pattern shewn to him in the Mount Hebr. 8.5 Hence it followeth that the orders and degrees of Ministers c. See Notes in Hebr. 1.4 Observ 3. The Government of the Churches in the Apostles times was not Presbyterian the Elders themselves had over them a Power which Ordained them commanded them c. Titus 1.5 Yea St. Paul saith that he had the care of all the Churches The Church of Rome can produce no such speech for the Universal Authority of St. Peter 2 Cor. 11.28 Observ 4. Hence it follows that the Churches in the Apostles times were not independent as to the Apostles but subordinate unto Authority above them and over them in the Lord and they above them were subordinate unto a Superiour Power Paramount Thus the Churches of Crete as that Island was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were subject and depended on their Elders Those Elders or Presbyters were subject unto Titus who Ordained them Elders Titus 1.5 Titus himself was subordinate unto St. Paul by whose Authority he Ordained those Elders as he writes expresly Tit. 1.5 For this cause left I thee in Crete c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By what Authority did he this it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see then that there was a dependency of the Cretians on the Elders of the Elders on Titus of Titus on St. Paul they were not independent Observ 5. The Apostles will and mind when he spake from the mouth of the Lord was the Lords will and mind and accordingly that will of the Apostles was to be received 1 Thess 2.12 The Apostles had the mind of Christ and the will of God was done in them Observ 6. When the Apostles will desire intreat exhort or what other intimations soever they make they are all to be taken as commands proceeding from inspired men in the Name of the Lord 1 Thess 4.11 12. and 5.11 Beloved there hath been now a long time an ambition among all divided judgements about Ecclesiastical Government who should rule all the rest that every one might say as St. Paul speaks here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic volo sic jubeo I will But where is St. Paul's humility and meekness where is his patience and long-suffering c Who of them all endeavour to have the mind of Christ to have his will done in them who desire to be filled with the Holy Ghost as the Apostles Elders and Deacons were Wherever any such are that that 's the Government Jure Divino such may say it seems good to the Holy Ghost and to us Act. 15.28 Such may say with St. Paul volumus we will God Christ and such Governours have but one spirit one mind one will Observ 7. Believers have their time of weakness hankering and doubting about Divine Truth a time when they are not throughly perswaded of it Two things are required to every habit intention and radication c. See Notes in Matth. 24. Coloss 2.7 rooted and built up and established in the Faith this was figured by Cadesh Barnea Deut. 1. Observ 8. Titus must affirm this constantly that they who believe God be careful to maintain good works he being himself confirmed in this Doctrine he must strengthen others in it How can Titus or any man do that There is no doubt but wherever the heart is established with Grace there goes along with the Word a convictive Power which bears down before it all contradiction his Word was with power Luk. 4.32 And such a power he gives to his obedient ones Luk. 21.15 I will give you a mouth and wisdom that all your adversaries shall not be able to resist He made this good to Stephen Act. 6. and he is with his believers unto the end of the world Hence it is that the Prophets are commanded to strengthen men Deut. 3.28 Moses must strengthen Joshua and the Prophets are commanded to strengthen the weak hands and the feeble knees Isai 35.3 Hebr. 12.12 There is no doubt but from the Spirit of Faith which is the Spirit of Power there goes forth a Power with the Word whence it is that the believing souls
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
Duration of it not for one bout or two or a dayes continuance but many dayes forty dayes long Luke 4.2 It concerns us all nor ought we to be idle Spectatours or lookers on nor such as are only hearers how each Combatant performs his part or what the event of this Duelis We all are Seconds and engaged every one in this Combate and all of us follow the one or the other Combatant 'T is not Michael alone with the Devil alone but Michael and his Angels with the Devil and his Angels Apoc. 12. Nor was the Contention between David and Saul alone but there was long War between the House of Saul and the House of David These are inward things Beloved The flesh against the spirit and the spirit against the flesh and these contrary one to the other Gal. 5.17 He is stronger which is in us than he that is in the World God grant the issue be no worse with us than it was with the two Combatants It is foretold in the Type That David's house waxed stronger and stronger and the house of Saul waxed weaker and weaker 2 Sam. 3.1 That walking in the spirit we may not fulfil the works of the flesh Gal. 5.16 The end the Assailant hath in his temptation is to discover the Son of God and he assaies to effect it by three encounters for as all men know there are three distinct Ages of men according to the flesh Childhood Youth and Old Age So all men know who have their senses exercised in the word of God that there are three distinct measures degrees or Ages of Christ according to the Spirit from Infancy to Youth and from Youth to perfect Age even thus then when he was but a Child according to the flesh So saith St. Ambrose of him Et in pueritia est quaedam venerabilis morum Senectus observable in Luke 2.40 1. The Child Jesus that 's his first Age. 2. He grew and waxed strong that 's the second 3. And the third is He was filled with Wisdom and the Grace of God was upon him and v. 52. The Child Jesus encreased in Wisdom and Stature or Youth so the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and in favour with God and man Ye have the same three Ages of Christ distinguished by St. Paul 2 Cor. 13.4 and Ephes 4.13 Now if ye observe Satans three encounters contained in the Gospel for this Day ye shall find that he fits them according to these three Ages of Christ in the Spirit undertaken for our example for so the subtil Tempter frames his Suggestions according to the tempers inclinations and ages of those whom he tempts For 1. Whereas a Child is so given to appetite that for something to eat he will part with any thing else and therefore the vertue of that Age is temperance saith the Philosopher Hence it was that he tempted Christ as a Child with bread 2. And because youth is rash and overforward to undertake heady enterprizes and therefore the vertue of that Age is Fortitude a vertue confining boldness within the bounds of Reason Hence it is that he tempted Christ as a young man with precipitation or casting himself down headlong Matth. 4.5 6 7. 3. And whereas quo minus viae eo plus viatici the less remains of the way the more need of support and stay An old man commonly covets so much the more by how much he needs the less and since that Age is most suspicious and impatient of contempt and slighting whose prime vertue is Autarchy or contentation Satan tempted Christ as an old man with all the Kingdoms of the World and the Glory of them Matth. 4.8 9 10. In my Text our Saviour wards the first temptation wherein the Assailant attempts him with this weapon If thou be the Son of God then canst thou turn stones into bread Thus he argued like himself tentativè to elicite and try an answer from him whether he could discover him yea or no But our Saviour easily avoided the dint of this weapon and discovered the fallacy of the Tempter for God hath more wayes than the ordinary way of sustentation or sustaining men by bread only Whereas Satan intimated he had not but our Lord proves it by divine testimony and a like example of the Israelites whom God sustained forty years without the ordinary sustenance of bread Deut. 8.3 And this answer of our Lord contains these three Points of Doctrine 1. Man doth not live by bread only 2. Man lives by every word proceeding out of the mouth of God 3. Man lives not by bread only but c. By man in all these he means himself as well as others Which in Scripture is twofold The outward and The inward man 1. The outward man is that substance which as Athanasius in his Creed defines it subsists of a reasonable Soul and humane flesh 2. The inward man is the Spirit added unto these two by St. Paul answerable to this outward and inward man there is an outward and bodily and an inward and spiritual life 1. The outward and bodily life ariseth from the Union of the reasonable Soul and humane flesh 2. The inward and spiritual life proceeds from the union of the Soul and Spirit with God Both these lives require a proportionable food and sustenance agreeing to the twofold life of the inward and outward man Whereas the whole World is divided into Heaven and Earth so Bread into heavenly and earthly corporal and spiritual bread 1. The food and sustenance of the outward life is the earthly bread which is either 1. Properly and strictly or else And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 2. More largely taken And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 1. Bread properly and strictly taken is made of Wheat or some other Grain or Grains and opposed to all other kind of nourishment 2. Which in a large sence in Scripture is called by the name of bread And the first Point is true in both sences that man lives not by bread only which yet virtually contains in it these two Truths 1. That a man lives a kind of life by bread 2. That yet he lives not by bread only If we take bread properly and that especially which is made of Wheat which most commonly the Scripture commends unto us it was produced in the first Creation and continued by multiplication unto this present day whereinto God hath infused no small power and virtue for the sustenance of life Whence it is that it is so highly esteemed among all Nations of the World and preferred before other things which otherwise seem to be more precious as Gold Jewels and precious Stones And that both 1. In regard of Multiplication Gold and precious Stones continuing the same without encrease Whereas this Grain may
Lord Our Lord's admonition is serious Luke 21.34 Nor do I speak these things as if I thought you ignorant of them O no Out of the serious consideration of our short uncertain life which is a vapour I press upon my self and upon you the life and practise of these things as Peter's penitential Cock awakes and stirs up himself and then calls and rouzeth up others Awake thou that sleepest and arise from the dead lest thou sleep in death Awake to Righteousness and sin not Obser 5. Sins are the infirmities weaknesses and sicknesses of the Soul The Aegyptians are sick of a Vertigo Esay 19.14 Miscuit spiritum vertiginis he mingled a spirit of giddiness The Covetous man is sick of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greedy Disease venter impiorum insaturabilis Prov. 13.25 A covetous mans eye is not satisfied with his portion Ecclus. 14.9 Prov. 27.20 The Prophet Esay Chap. 1.5 6. describes the deplorable estate of the Church in his Time and compares it to one desperately sick The whole head is sick and the whole heart is faint from the sole of the foot even to the head there is no soundness in it Obser 6. Sin is a burden to the Lord Jesus Obser 7. The Love of Christ He becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for us Obser 8. Here is then a Mighty Power imparted to our Nature for as Christ himself had this Power in himself so he gave unto his followers Behold I give you power to tread upon Scorpions And he is said to give his Disciples power over unclean spirits They marvelled and glorified God Mat. 9.8 who had given such power unto men Obser 9. If Jesus Christ take away our sins even the sins of Believers what necessity then is there that sins must remain as commonly men say That sins must remain if he take them away and bear them away this must this necessity is not on Christ's part this must is for the Devil this must is for some of his reigning and ruling lusts Obser 10. See the accomplishment of all those types and figures All these have their truth in the Text and the fruit of all these is the taking away sin Esay 27.9 which all these could not do Hebr. 9.10 14. Esay 53.4 Verè languores nostros ipse tulit He himself took our infirmities not the offering of Goats or Sheep could do it Heb. 10 4-9 For it is not possible that the blood of Bulls and Goats should take away sin Obser 11. The vanity of an imaginary Faith Repreh 1. Who say that their sins and infirmities cannot possibly be taken away No not by Christ The Apostle tells us that the weakness of God is stronger than men But these say that the weakness and infirmity of men is stronger than God Repreh 2. If Christ bear our infirmities then are they to blame who will not bear the infirmities of others who are even weaker than themselves God can bear thou wilt not bear Christ can bear thee thou canst not bear thy Brother He remits to thee the debt of an hundred Talents thou with rigour requirest of thy Brother a few Pence Repreh 3. Who heap the burdens of their sins upon the Lord Jesus Christ and pity themselves as poor weak and feeble souls As for Christ he is strong and able and we will try his strength when we lay all our load upon him Thus we continue in our sin while the Grace of Christ abounds and the Old Man grows strong in us while the New Man bears all the burden As I have told you of the Italian Proverb That this old Cart lasts longer than the new Alas the old Cart is crazy and weak as for the new Cart men lay all the load upon that even till it crack again as the New Man complains in Amos. And doth the Lord Jesus bear the burden of our sins that we may still live in sin or rather that we should cease from sin 1 Pet. 2.22 Exhort Believe in the Mighty Power of the Lord Jesus this casts out Devils this heals all diseases They who believe in Christ they have this power in them they cast out the Spirits with his powerful Word How powerful is his Word in thee Vide Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credenti omnia possibilia All things are possible to him that believes Let us bear one anothers burdens Ephes 5.1 2. 1 John 3. Let us lay down our lives for the Brethren Be Anathema as Moses Paul A sign of this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing Doctrine If my people that are called by my Name do humble themselves and pray and seek my face and turn from their evil wayes they shall find that the word of God is an Vniversal Medicine NOTES AND OBSERVATIONS UPON MATTHEW VIII 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Disciples came to him and awoke him saying Lord save us we perish ALL the Actions and Passions of our Lord and Saviour in the days of his flesh according to St. Gregory and Venerable Bede have beside their Litteral a Mystical and Spiritual sence As for the whole History from v. 23. to 27. whereof this Text is part 't is understood by all Expositors that I have seen Allegorically and so it is too fit for the time for which indeed I made choice of it before others that I might speak a word in season When the Disciples of Christ the Saints of God embarked in the common danger and following the Example of their Lord and Saviour are tossed to and fro in the troublesome and tempestuous Sea of this world and threatned every hour to be over-whelmed with the waves and floods of ungodly men have their recourse unto their only able and skilful Pilot for their safety They come unto him they awaken him and say unto him Lord save us we perish The whole Chapter may be stiled by his Name who is the subject of it and the whole Gospel Wonderful for in it throughout He alone doth wondrous things exerciseth his Almighty Power in working Miracles by Land and Sea 1. By Land in curing Diseases and casting out Devils 2. By Sea in rebuking the winds and the raging of the water In this latter ye have the Miracle it self and the event of it In the Miracle ye have the imminent danger and the miraculous deliverance The danger is described by the cause or occasion of it He entred into a ship and his Disciples followed him 2. By the kind of it a storm or tempest and the degree of it 1. In regard of intension a great tempest 2. In regard of extension in the effect of it The ship was covered with the waves 3. A danger notable in respect of both Behold there arose a great tempest in the Sed insomuch that the ship was covered with the waves which yet 4. Was more notably perillous because the danger appeared remediless He who might have prevented or remedied it seemed now to neglect it He was
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
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
sense imagination and understanding according to none of which a man is said to be morally good or bad but according to the will and charity the best habit of it so that it cannot be denied but that the sense fancy and understanding of flesh and blood may ken and pry far and reveal much of Divine Truth yea see farther than some others who are spiritually minded Thus John 11.50 Caiphas saw it was necessary that Christ should dye which Mat. 16.22 St. Peter saw not Yet are these said not to know them nor reveal them because neither extensively according to the latitude of the object nor intensively according to the due and through perfection of the act 1. Not extensively because there is yet a veil and covering upon the object which they see So that albeit they see far into Divine matters yet not unto the end of the things they see saith the Apostle 2 Cor. 3.13 Col. 2.18 Their sight is bounded with a shadow so that seeing they see not somewhat they see that is true yet they see not the utmost truth of what they see for who more skilful in the Letter of Moses's Law than the Scribes and Pharisees yet they believed not in Moses's Law saith our Saviour and proves it because they believed not in him who is the end of the Law saith the Apostle understanding neither what they say nor whereof they affirm 1. Tim. 1.7 2. And as they fail in extent of the object so in the intensiveness of the act for there must be not only Vrim but Thummim also in the breast-plate not illumination only but integrity of life also in him who reveals Divine Truth and therefore knowledge in the Scripture notion is then thorow and perfect when it is terminated upon the heart and Revelation is then thorow and perfect when it proceeds from the heart according to that true Rule That the heart is the term of all actions from without and the fountain of all actions from within whether they be words or deeds Thus the true Knowledge and Wisdom which is the ground of Revelation is affective and experimental and effective whence it is that Knowledge and Wisdom and their contraries are ascribed unto the heart the seat of the affections The fear of the Lord is the beginning of wisdom and men are said to be wise hearted or contrarily to have their foolish heart darkned and out of the abundance of the heart the mouth speaketh According to this notion of Knowledge the Lord Jer. 22.16 speaks to Jehojachim Did not thy Father do judgment and justice and judge the cause of the poor and needy and then it was well with him And was not this to know me saith the Lord Such is not the Knowledge and Revelation of flesh and blood it 's not affective not experimental they have no part of what they know but as Cooks they dress meat for others palates or rather but as leaden pipes they convey or derive the water of Life through them to others but drink not of it So Posts and Carriers convey mysteries of State but are not privy to them Hence it is that though the Scribes were the most learned of the Jews yet when they rejected and disobeyed the word of the Lord and would not be taught to the Kingdom of God The pe◠of the Scribes was vain and there was no wisdom in them saith the Prophet Jeremiah ch 8 9. yea though what they said was true yet as they said it it was false not true for though they say the Lord liveth they swear falsly saith the same Prophet Chap. 5.1 2. and therefore our Saviour silenced the Devil when he revealed him And the reason is He that names the Lord Jesus Christ must depart from iniquity for no man can say That Jesus is the Lord but from the Holy Ghost Thus did St. John That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of Life That which we have seen and heard declare we unto you Seeing therefore the Revelations of flesh and blood extend not unto the true end nor proceed from the true beginning they are in Gods account as null Obser 1. This shews the reason why there are so few true Disciples of Christ Confer Notes in Mark 4.11 Obser 2. See the vain and fruitless labour of flesh and blood See Notes ut ante Mark 4.11 Repreh But O the boldness and presumption of flesh and blood how impudently dare many proud and foolish men who know nothing but dote about questions and strifes of words yet how impudently dare they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adventure to intrude into the things they have not seen vainly puft up by their fleshly mind yea out of the corrupt principles of carnal wisdom or a conceit of deep knowledge of the Scriptures either their own or hear-sayes and taken upon trust from others they presume to judge of spiritual things and out of darkness to declare the light and pronounce definitively of Gods truth which they mean time hold captive in iniquity Thus man would be wise though Adam be born like the wild Asses Colt Joh. 11.12 But happy were it for them and for the Church of God if their presumptuous folly proceeded no further but their prophane bablings encrease to more ungodliness and their word eats like a Gangrene and spreads it self to the perversion of unstable souls for whereas the Gospel of Christ is a Gospel of peace and unto Shilo the people ought to be gathered according to which St. Paul adjures the Thessalonians by our gathering together unto Christ 2 Thes 2.1 The partial wisdom of flesh and blood scatters and divides all into Sects and Schisms all differing among themselves and from the Truth which yet the Leaders of every Sect undertake to reveal to men every one adorning and admiring the Fathers of their several Factions as the Samaritanes honoured Simon Magus for the great Power of God because for a long time he had bewitched them with Sorceries And because they know that Christ is not divided every Sect monopolizeth and appropriates Christ intirely to it self Whence are those seditious voices Here is Christ and there is Christ He is in the desart say some nay say others He is in the secret Chamber nay others of late say He hath forsaken the known world Luk. 17.21 And according to Daniel's Prophesie of our times Dan. 12.4 Many run to and fro and knowledge is much encreased And every Sect must be the True Church and therefore every Sect to other must be a false Church and therefore every one is embittered against every one hateful one to other and hating one another and hence come wars and fightings among us Well therefore might the Wise Man say Quid nequius quam quod excogitavit caro sanguis There is nothing more wicked than what flesh and blood hath devised Beloved there
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
unto Caesar being propounded to our Saviour who with all his Disciples came out of Galilee and so might be thought a favourer of that Sect it must needs be a very dangerous dilemma a parlous question which way soever he answered if that it were lawful he was in danger of his own Nation the Jews if that it were not lawful he was in imminent danger of Pilate and therefore they are instant with him to take one part of it shall we give or shall we not give but there is no wisdom nor understanding nor counsel against the Lord. For whereas there are Two wayes whereby the Jews injured our Saviour 1. by open violence and 2. secret practices he avoided their open violence when they would have cast him down head-long he passed through the midst of them saith St. Luke and went his way Luk. 4.30 So likewise here when they went to lay waite for him in his word by propounding this dilemma this subtil question of dangerous parts he neither answers to one or other but passed through the midst of them so that they wondered how he escaped them and how he was gone and he escaped them by this answer Give unto Caesar the things that are Caesars A good example to be followed by the preachers of the Word for no doubt there are as dangerous spirits now to deal withal as then there were I pass the first of these because a fairer occasion may offer it self hereafter and proceed to the second Render unto God the things that are Gods The things that are Gods are in correspondency to the things that are Caesars Sicut Caesar exigit imprimationem suae imaginis sic Deus animam luce sui vultus signatam As Caesar requires the money signed with his Image so doth God your souls your selves signed with the light of his countenance so the ordinary Gloss Give unto Caesar the things that are Caesars i. e. saith St. Hierom Nummum Tributum Pecuniam your Coyn your Money your Tribute Vnto God the things that are Gods i. e. saith he Decimas Primitias Oblationes Victimas your Tenths First-fruits Offerings and Sacrifices Divitias vestras date Caesari Deo autem innocentiam conscientiae servate Give your riches unto Caesar preserve an innocent conscience for God saith St. Hilary And his reason is excellent Numisma Caesaris in auro est in quo est ejus imago depicta Dei autem Numisma homo est in quo Dei est imago figurata Caesars money or stamp of his money 't is in Gold or rather if we speak of the tribute money in Silver and in that money is the Image of Caesar Man is Gods money in whom is figured the image of God In a word as Caesar's Coyn is due to Caesar as is manifest both by his Image in it and his superscription upon it herein he writ himself Lord of Asia Syria and Judea so man is due unto God as is manifest by Gods Image in him and the superscription of his Name on him for God is in us and we are called by his Name Jer. 14.9 Having therefore spoken of Subjection to Caesar and all other Higher Powers let us speak of our Subjection unto God the Highest Power and as according to the earthly man we have born the Image of the earthly so let us according to the heavenly bear the Image of the heavenly But because in Scripture we may oftentimes be exhorted to give many things unto God besides the things of his Image and superscription let us humbly and in the fear of God make enquiry what the Image of God is wherein it consists and how far extended that so we may know what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things of God are and the whole debt which we are owing and here commanded to render unto the Lord our God The Image of God is Christ the Son of God so he is called Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imago figura substantiae ejus the express image of his person as it is well turned in our latter Translation This Image of God consists in Knowledge in Righteousness and holiness for he is made after or according unto God in Righteousness and Holiness Ephes 4.24 and Knowledge Col. 3.10 This Righteousness comprehends in it all the Virtues and Graces of God according to that verse as true in Divinity as in moral Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Righteousness all Virtues are contained In this sence Christ is said to be made unto us Righteousness c. 1 Cor. 1.30 in whom it pleased the Father that all fulness should dwell Col. 1.19 And of this his fulness have we all received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Grace for grace Joh. 1.16 every Grace in us answering to the counterpart of it self in Christ as every impression and print in the wax answers to every impression and print in the seal we being made unto the same Image of God Gen. 1. for thus St. Paul exhorts the Ephesians To put on the New Man who is thus Created after God in Righteousness and true Holiness And he saith that the Colossians had put on the New Man who is renewed in Knowledge according to the Image of him that Created him that is according to the Image of God the Father So that as Christ is the Image of his Father so the Saints are the Image of Christ The Strength Proportion Beauty Feature and Comliness are answerable in some sort to the like Virtues in the Image of God according to which St. Paul saith That the earthly man the First Adam was a type or figure of the Second Rom. 5.14 This Image of God is in the Soul yet so that per modum redundantiae by way of redundancy it extends it self also unto the body for as by an Image or picture we understand not only the lineamets and portraiture of him that 's drawn but also the Table it self wherein the picture is drawn And as we conceive by the Kings Image in his Coyn not only formally and a part the resemblance and figure of the King but also concretely and joyntly the Money the Silver or Gold wherein it is imprinted Even so the Image of God howsoever it be primarily in the Soul yet it may be said also to be in the body the seat of the Soul whose rectitude and straightness proper to it alone is an emblem of that inward rectitude and uprightness and an argument of Majesty and Soveraignty over all the Creatures As also because the Soul works by the Body conformable to the Image of God whence it is that the members of the Body are instruments of Righteousness unto God Rom. 6.13 Hence St. Paul saith That our Bodies and Spirits are Gods 1 Cor. 6.20 yea the Image of God extends it self so far that all the outward things belonging unto man may be said to belong in some sort unto the Image of God in man not only because Dei vestigium est in
Repreh 2. Those who are soon weary of their Devotions and all other good Duties as they in the Prophet when will the Sabbath be ended when will the Preacher have done we are weary of well-doing would these watch and meditate and pray all night as our Lord did who are weary of the Duties of the Day Repreh 3. Much more are they to blame who weary themselves in the way of wickedness Wisd 2. Spend whole nights in surfeiting and drunkenness in chambering and wantonness Yea whereas they that are drunken are drunken in the night in the time of ignorance many there are who riot in the day time after the light of the Gospel hath shined to them They are such as sin against the Light This is the condemnation that light is come into the world and they love darkness more than the light because their works are evil Joh. 3.19 Be ashamed and blush O pretending Christian He of whom thou wilt be named spends the whole night in Devotion Thou who wouldst be taken for one of his followers and of the Church wastest whole days and nights in accursed works of darkness Mysticé There is a night of sin which over-shadows the Soul when it departs from the Sun of Righteousness Thus Judas went out from the Lord Jesus and it was night Joh. 13.9 In this night the Soul commits the works of darkness and entertains the Prince of darkness until the light of the Law discovers the darkness In this dark state the Soul inveloped complains O Lord the iniquity wherein I am incorporated is stronger than I am lift up thy feet and destroy the enemy that rebelleth in thy Sanctuary Judg. 16. Against this night we are so often commanded to watch and pray and that in Gods Spiritual prayer-house the heart of the righteous man Unto this prayer-house Abraham's servant went and prayed Gen. 24 12 13 14. as ye find by comparing vers 45. Hither went Rebecca to pray Gen. 25.22 Hither went Nehemiah Neh. 2.4 Hither went gratious Hannah 1 Sam. 1.10 16. For whereas Prayer is a pious affection of the heart tending towards God which sometimes breaks out into words accordingly Prayer is either Mental or Vocal Mental c. See Notes on Gen. 24.45 Before I had done speaking saith Abraham's Servant in my heart Exhort Let us receive the Lord Jesus into his own House His house are ye if ye hold fast your confidence Heb. 3. know ye not that your bodies are the Temples of the holy Ghost which is in you 1 Cor. 6. Joh. 1.12 Consider the means conducing hereunto cast out the inmates out of the Lords house Sathan desires to make thy body a tipling-house an house of Merchandise But say Shall I take the member of Christ and make it a member of an harlot Exhort 2. Since the actions of our Lord are exemplary and Paterns unto his Church let us imitate them What if I should exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that at least they who ordain others should herein imitate our Lord Jesus Sure I am it was an ancient Custom in the Church of Christ observed four times a year which they called quatuor tempora four times set a part for that purpose when those Apostolical men who had the unspeakable gift imparted it unto such as were fit to receive it according to the places forenamed and 2 Tim. 2.1 2. It 's a poor shift to say that that gift hath ceased in the Church we may say as well that the Prayer of Faith hath ceased in the Church for by that Prayer all the gifts of God may be obtained yea even the Spirit of God it self Luke 11.13 Act. 2. By this Spirit men who are believers in Jesus Christ â—nder the obedience of faith grow up unto the man-age of Christ and are taught unto the kindom of God and receive the divine Unction and spiritual Power from on high whereby they are enabled to teach others and to bring out of their treasures the new and the old that is the Letter and the Spirit saith St. Basil And this is the true Seal and Character of the Ministers of Jesus Christ And is not this worthy all our most ardent and fervent Prayers all our Devotions all our Watchings Exhort 2. Maintain a constant correspondencie with thy God in his Spiritual Temple and Prayer-house See notes as before on Gen. 24.25 NOTES AND OBSERVATIONS UPON LUKE IX 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said to them all If any man will come after me let him deny himself and take up his cross daily and follow me THe Metaphor is taken from those who forsake their colours who renounce and leave their Party they were wont to adhere unto the same which the Apostle calls elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 14.26 prodigal of his own life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ones own self may be understood two wayes Either 1. In respect of Sin or 2. In respect of Grace 1. In respect of Sin and so a mans self may be diversly considered for there are in every one of us as it were the abridgement of Three men 1. That whereby we agree with the Beast and live according to Sense and the principles of bruitish men 2. That whereby we agree with defective or corrupt reason and live according to that which we properly call the animalish or natural man both which St. Paul calls the earthly man 3. That whereby we agree with our God and that which we call the heavenly man There are certain apprehensive powers and wills in every one of these men 2. In respect of Grace and that which is given unto us of God and is truly and properly not our selves but somewhat of God in us as his gifts and graces Qui existimat se esse aliquid cùm nihil sit He who thinks himself some thing when he is nothing deceives himself Gal. 6.5 And a man may be said to deny himself two wayes according to the two-fold self 1. When he resolves his sensual and rational mind understanding will and affections into the will of God And 2. When he resigns up the gifts and graces of God as not belonging to himself but such as he hath received of God Examples of the first self-denial the Apostle gives Tit. 2 To deny ungodliness and worldly lusts they are the sensual and beastly self 2. The rational self intimated 2 Cor. 10.4 5. Casting down imaginations or reasonings and bringing into captivity every thought into the obedience of Christ 2. Self-denial is in regard of the graces and gifts imparted of God unto us and resigning them up unto God 1 Cor. 15.12 2 Cor. 12.11 In nothing came I behind the very chief Apostles though I am nothing I live yet not I but Christ liveth in me The reason of this is there is a double necessity 1. Precepti of the Precept and Command of our God prevented and founded upon the inward and secret attraction and drawing of the Father Joh. 6.44 No man
Christ He must increase but I must decrease The Voice stirs up the hearing that the Word may be received So St. John stirred up the attention of the Jews that Christ might be received These are resemblances of St. John unto a Voice fit enough but not so full as this St. John the Voice comes between two words 1. the one Spiritual 2. the other Bodily The Voice ye know naturally is between two words 1. the one inward 2. the other outward 1. The inward word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we call verbum mentis the notion or thought of the mind the thought of the heart as St. Peter calls it Act. 8. This thought may be and is before 't is made up into an outward word which is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verbum oris the word uttered by the mouth the Voice in the middle of these two words is vehiculum intellectus the charriot of the understanding which conveighs the meaning of the inward word now made up into an outward expression unto the ears of the hearers which before lay hidden in the heart the resemblance is as fit as may be Christ according to his Divine Nature is verbum in corde patris such unto his Father as our inward thought and intention unto our heart Christ being born and become man is made up as it were into an outward word and uttered by the Voice and that Voice is St. John Let not any man think that this is an imagination or violent and forced 'T is a resemblance which the Holy Ghost it self seems to aim at Joh. 1. where the Evangelist 1. describes the inward Word In the beginning was the Word and the Word was with God and God was that Word the same was in the beginning with God Then 2. Before this essential and eternal Word was to be uttered he describes the Voice whereby it was to be uttered There was a man saith he sent from God whose name was John the same came for a witness to bear witness of the Light that all men through him might believe as the Voice bears witness of the Word vers 6. c. having described the Voice The Word saith he was made flesh and dwelt amongst us or in us St. John then he is the Voice for the Word cryes in the Voice and Christ in St. John And so we have found 2. Who this Cryer is 't is God 't is Christ that cryes But how can God be said to cry As there is an outward Cry and Cryer so also there is an inward an outward and an inward ear proportioned to them both such therefore as the outward Voice of the Cry or Cryer is unto the outward ear such also is the inward Word and Cry unto the inward ear 1. Outwardly God hath cryed in all men which ever have spoken any Divine Truth from Heaven even from the beginning Catena in Matth. 3. 2. Inwardly God cryes by his Inspiration and Revelation of his Will unto men sometimes by way of information and instruction 2. sometimes of check and reprehension 3. sometimes of complaint 4. sometimes of consolation Hitherto are to be referred all the Acts of Conscience which are nothing else but Gods cryings in the soul according to which we may understand that 1 Pet. 3.18 19. By the spirit Christ went and preached or cryed the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the spirits which are in prison Thus also Wisdom or Christ cryes without she utters her voice in the street she cryes in the chief places of concourse in the openings of the gates in the City she utters her words Prov. 1.20 21. Joh. 18.20 And doth not wisdom cry and understanding put forth her voice c. Prov. 8.1 2 3 4. Now because we are wont to all and cry to those who are afar off or else to those who are asleep deaf naturally or wilfully stop their ears God calls and cryes unto us afar off from him by nature further by sin which makes a great separation Isa 59. which makes us deaf and if we add hereunto wilful deafness then this crying is complaining 3. The voice of this Cryer was John the Baptist who is here said to be the voice of a Cryer in the wilderness That stands like a common term between the first and second part of the Text and may well agree with both 1. With the first in the historical sence 2. With the later in the mystical and the Prophet Isaiah repeats it Isa 40.3 1. According to the historical sence St. John was the Voice of a Cryer in the Wilderness where he was brought up and lived till the day of his manifestation unto Israel Luk. 1.80 the Divine Wisdom so ordering it that hither he was conveighed by his Father Zacharias lest he should be slain with the children whom Herod slew in Bethlehem Matth. 2.16 though the Tyrant put Zacharias his Father to death for concealing of him Matth. 23.35 for that Zacharias is here meant who was the Father of John the Baptist according to Nicephorus and others The same Divine wisdom ordination and appointment may be accounted sufficient reason why St. John was thus imployed especially if we shall add hereunto the ends why God thus imployed him which are the two Offices of St. John whereof 1. The first is a Prodromus or Usher to go before the face of the Lord. 2. The other of an Harbinger to prepare his way before him Ye have them both Luk. 1.76 for as Kings and Princes had anciently and yet have their Anteambulones or Ushers to go before them to declare their Majesty so likewise anciently they whom Kings would honour had their Heralds and Cryers to go before them and proclaim their honour Thus the good Pharaoh honoured Joseph as preferring him to be Lord of his house and Ruler of all his substance Psal 105.21 so by causing him to ride in the second Charriot which he had and they cryed before him saith the Text Bow the knee Gen. 41.43 The like honour we read Ahasuerus did to Mordecai causing him to be clad in Royal Apparel to ride upon the Kings Horse and to proclaim before him This shall be done to the man whom the King delighteth to honour For such both these Joseph and Mordecai were Types of Christ whom God the Father highly exalted as Pharaoh did Joseph and gave him a name above every name so that at the name of Jesus every knee should bow Phil. 2. And hath raised him to great honour as Ahasuerus did Mordecai having committed all judgement or rule unto the Son that all men should honour the Son as they honour the Father Joh. 5.22 23. So David cryes before him Ride on because of the word of Truth c. Psal 45. And as these were Types of Christ so their Prodromi their Cryers before them were Types also of St. John who is here described to be vox clamantis in deserto he describes himself so Whence observe with me the
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
those who are feverish and pluretical for sin reviving by the Law prohibiting it puts forth all its strength Nitimur in vetitum semper and so allures the man and deceives him as the wanton harlot woman Prov. 7. deceives the young man with fair speeches and causeth him to yield and with flattering of her lips she forceth him vers 21 22 23. and Prov. 9.17 she tells him stoln waters are sweet and bread eaten in secret is pleasant but he considers not that the dead are there and that her guests are in the depths of hell Hence it comes to pass that a sweet thing over-greedily fed on genders choler the deceived man surfets of his sweet meat and hath remorse of conscience and sorrow for his sin yea as some feed on sweet fruits over-greedily and glut themselves with them and never afterward care for them the surfetted man loaths what he loved before Thus the Bee brings honey but leaves a sting behind it and a loathing and abhorring of it and a deadness of appetite ever afterward to it So we understand the Apostle 1 Cor. 15. the sting of death is sin and the strength of sin is the Law So that the Law is not sin which was the doubt Sin No. The Law is holy and the Commandment holy and just and good In handling the Law I propounded this method to my self to speak 1. Of the nature of the Law 2. The principal effects of it 3. The adjuncts and accidents of it I have hitherto spoken of the nature and principal acts of the Law I now proceed to handle certain adjuncts accidents and epithets of it these adjuncts accidents or epithets of the Law they are either such as qualitie or dispose indifferently the inward and outward man or else they are such as more especially or determinately qualifie the inward man Those of the former kind ye have in the Text one of the later ye have vers 14. We know that the Law is spiritual In the words we must first distinguish 1. The subject the Law and Commandments 2. The adjuncts of the Law 1. The subjects differ as general and special as totum pars the whole and part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the whole Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some more special parts of it so the Scripture speaks The Law may be considered 1. Generally so 't is holy 2. Specially so 't is 1. Holy ordering the man to his God 2. Just ordering the man to his neighbour 3. Judicial 4. Good ordering the man towards himself 5. Moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is taken generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the commandment specially thus Matth. 22.36 what is the great Commandment in the Law Ephes 2.15 The Law of Commandments Matter enough for many large discourses Verba sunt rerum vehicula saith the Lawyer I shall therefore first enquire into the meaning of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn holy then into the nature of the thing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render holy signifieth properly that which is separate from something and applyed to something 1. It 's spoken sometimes of persons 2. Sometimes of things According to the essence and nature of it it may be described an inviolate purity or freedom from pollution Dionysius Areopagita A certain purity that is free from all wickedness a perfect and altogether unspotted cleanness The Platonick Philosophers conspire with Divines Speusippus defines holiness a declining from sins committed against God and an observation of Gods worship according to his nature According to this sense the Law is said to be an undefiled Law a pure Law as that which commands seperation of all sin and consecration and dedication of our selves unto God and his Righteousness The reason why the Law is an holy Law may be taken from the consideration of the Law-giver and the end he aims at in those who are subjects to his Law The Law-giver is holy the Holy One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 6.10 where the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not conceal the words of the Holy One. If we consider the pattern and counterpart of the Law in God which is the causa exemplaris the original of it 't is the essential holiness it self according to which God himself is holy and the Law is conformable The end 1. Mediate in respect of Men 2. Ultimate in regard of God 1. Mediate that we should be holy This is the condition before the giving of the Law Exod. 19.5 6. this end is added immediately upon the promulgation of the Law Exod. 20.20 The Lord is come to put his fear before your faces that ye sin not and that so we may be made partakers of Gods holiness i. e. his Christ Hebr. 12. 2. The Ultimate and last end is the honour praise and glory oâ— the Holy One Psal 30.4 Sing unto the Lord ye Saints or holy ones praise him for the remembrance or to the memorial of his holiness the like Psal 97.1 that which the Apostle speaks home to 1 Pet. 2.9 Ye are a chosen Generation a Royal Priesthood an holy Nation a peculiar people Why that ye should shew forth the virtues or praises of him who hath called you out of darkness unto his marvellous light Observe what the Lord requires of us if the Law be holy there 's a necessity that we should be holy to whom the Law is given The Priests and Ministers of the Lord they must be holy Exod. 19.22 Let the Priests who come neer to the Lord sonctifie themselves so must the people also What manner of men should we be 2 Pet. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the Lord saith of profane unholy and disobedient men their spot is not the spot of my people Deut. 32.4 Tremellius Vitiositas illorum aliena est à filiis Dei qui justus innocens est Whose spot is it then The Law allows no uncleanness at all what then doth the faith of the Gospel allow any No it 's a most holy faith Jude vers 20. The extreme degree of one contrary excludes the lâ—â—st degree of the other if therefore our faith be a most holy faith it excludes all and every degree of unholiness and uncleanness and therefore faith is said to purifie the heart Act. 15. and through faith we establish the Law Rom. 3.31 What then is Christ the Minister of sin or unholiness God forbid saith the Apostle He is the most holy Dan. 9.24 He is the Minister of Circumcision to cut away all filthiness and superfluity of naughtiness He gave himself for his Church that he might present it to himself a glorious Church not having spot or wrinkle or any such thing Ephes 5.26 27. And the Saints are diligent to be found of him without spot and blameless 2 Pet. 3.14 And therefore the Apostle prayeth for the Thessalonians 1 Thess 5.23 The very God of peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of the Cross or without But that so many of us as are baptized into Jesus Christ are baptized into his death to die with him Rom. 6.3 few words of that and if words yet but words This reproves those who neglect the holy Commandment delivered unto them according to the true regard mind and receiving of it and contend and strive for the very figure of it Thus we find the Pharisees cleansing the outside of the cup and platter and urging the outward Ceremonial holiness when yet the inside remained unclean and unholy Such contentions there were of old about washing of cups and pots c. and about such things have our contentions been of later times and for an outward shew of holiness and godliness which we our selves make we lose the very inward life of holiness it self who is so much offended with another for his pride drunkenness c. as for these things who is so zealous for the inward purity and holiness who so diligent to keep himself without spot and blameless in regard of the holy Commandment who so careful to mortifie his affection who so watchful over his heart who takes such heed that he offend not with his tongue Beloved in abstaining from these things consists the holiness which God accepts Ephes 5.3 4 5. The Apostle foresaw that men would place holiness in other things and therefore adds Let no man deceive you with vain words for because of these things the wrath of God cometh upon the Gentiles Col. 3.6 If we can side with one another and agree in one outward mind of holiness we can easily pardon one another all these things yea our want of the true holiness What 's the reason 1. Most men are guided by the outward sense and according to it judge of things most men are carnally minded for whereas there is among you envying and strife and divisions are ye not carnal and walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the earthly man 2. Now the holy Commandment hath little in it obvious unto sense whereby most men are guided but points at inward things holiness faith charity meekness c. and therefore what evidence they want of sense they make up in passion envying 2. Reproves Those who seem to observe this holy Commandment yet perform only the outside-obedience thereunto This hath been and yet is the sin of those who profess themselves the people of this most holy God Isai 1. They brought multitudes of sacrifices and burnt-offerings lambs and goats they observed new moons and sabbaths made many prayers yet their hands were full of blood Amos 5.21 they kept fast-dayes Joh. 18.28 They led Jesus to the judgement-hall accuse him the Holy of holies yet will they not enter into the Judgement-Hall lest they should be defiled but that they might eat the Passover O close holy murderers Why look we so far back is it not the sin of our own times What means our frequent hearing of Gods holy Word but that we pretend to be doers of it and to be an holy people What means our fasting but that we would be thought to starve our sins otherwise fasting is but abstinence from a meal which a man will do for his healths sake What means our feasting at the Lords Table but that we would seem to be conformable unto the Lords death it's the end of this Sacrament 1 Cor. 11.26 But alas who observes not our lives and practises if we our selves do not We go to Church and hear and home again yet our sin remains fast and pray from six till six yet our sin remains receive the Sacrament yet our sin remains Are we not the same men we were many years agoe Are we one jot the more holy for all our hearing and fasting and praying and receiving the holy Sacrament Beloved if we be not how are we more holy than the most prophane men Wicked Cain could offer a sacrifice as well as righteous Abel and Balaam the false Prophet as exactly as Moses the true Prophet They whose hearts went after their covetousness could sit before the Prophet as if they had been Gods people Ezek. 33. Judas could receive the Sacrament as well as Peter and John A most foolish attempt to put him off with an outward service who alone can search the heart to give the fat of our sacrifices to Satan the shells to God the pulp unto the Devil the parings to our God So Prometheus is said to have eaten up the flesh and given Jupiter the bones There is a portion for hypocrites Exhort To observe the holy Commandment to keep it without spot c. See what an heavy charge Paul layes on Timothy 1 Tim. 6.13 14. I give thee charge in the sight of God who quickneth all things and before Christ Jesus who before Pontius Pilate witnessed a good Confession that thou keep this Commandment without spot unrebukeable until the appearing of our Lord Jesus Christ What must we observe the Ceremonial Law Yes as it is spiritually understood To circumcise our selves to the Lord to keep the Passover to keep the feast of weeks the holy Pentecost to keep the feast of Tabernacles It 's prophesied of the Nations that they shall keep it in these last dayes Zach. 14.16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tabernacled in us These feasts are everlasting feasts Circumcision is an everlasting Covenant Gen. 17.7 The Prophet Ezekiel foretells divers Sacrifices and a large Temple and also all other utensils for an holy worship Sacrifices must be offered for ever Aaron and his Sons must have the Priest-hood by a Statute for ever c. See Notes on 2 Cor. 5. This is fulfilled when we are all made Priests unto God our Father to offer up spiritual sacrifices unto God We all profess our selves to be the people of the Lord and who are they but an holy people So what we read Exod. 13.2 That which openeth the womb is mine saith the Lord there St. Luke cites thus Every male that opens the womb shall be called holy to the Lord to be the Lords is to be holy to the Lord. We are now drawing near unto the Holy Table to be made partakers of the holy things yea to receive that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Thing and the Holy One to be made partakers of Jesus Christ Remember what was wont to be cryed by the Deacon in the Primitive times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things are prepared for holy men and women would we be partakers of that holy bread which came down from heaven that shew-bread which had incense on it that is Christ himself the bread of life who offered himself for us an offering and a sacrifice unto God for a sweet smelling savour Ephes 5.2 Remember I beseech you we cannot come to Gods Temple but through his Courts his Courts are Courts of holiness Isai 62.9 we cannot enter into the Temple but we must first come through the
Repreh Those who extend not their brotherly affection toward others we look upon one another for evil and not for good Evil and Good are mixed in us more or less and we have such evil eyes that we can see nothing in one another but evil and only evil and continually and so encrease our hatred one of another which at length grows more incorrigible and inveterate than even among enemies as in Eteocles and Polymices The Saints of God have alwayes been otherwise minded 1 Sam. 30.21 22 23. the Scripture calls them wicked men and men of Belial yet David he calls the same men his brethren Ye shall not do so my brethren Abraham speaks so to the rich man in hell torments My Son c. The Master of the Feast though there was one intruded without his wedding garment and so by the law of the house he was to be expelled yet he doth not rail upon him but friend how camest thou in hither even as our Lord speaks to Judas in the very act of betraying him And our Apostle desires that we should be minded like to him Gal. 6.1 Brethren if any man be taken in a fault ye who are spiritual restore such an one Here is much boasting of the Spirit If we have the Spirit let us thus walk in the Spirit Repreh 2. Those who extend their brotherly affection unto others yet not unto Salvation as if they envied them their eternal happiness make them great in this world and love them thereunto but love them not unto Righteousness and Salvation It was an errour of some of the Ancients and maintained by some of later times That our God loved the people of the Jews only unto temporal things and so they expounded Deut. 28. Levit. 26. as if they had been pasti ad saginam fed with the husks of this world only like swine The second Relation is of Kindred Observ 1. A ground of a two-fold Kindred according to the Scripture 1. One according to the Flesh 2. Another according to the Spirit which is by far the greatest as Chrysostome testifieth yea our Saviour Matth. 12.48 49 50. Observ 2. The Spirit of God where it comes though it regulate and bound yet it doth not extinguish natural love but nourisheth and cherisheth it yea it complains where that bond is broken and violated Jer. 9.4 Jer. 12.6 Mich. 7.6 Obad. vers 10 11 12. Rom. 1.31 2 Tim. 3. 2. He wished himself an Anathema from Christ for their sakes A wish is an intense and earnest desire of some thing either indeed or seeming extreamly good and as this object wished for or the manner of wishing is either good or ill so is the wish accordingly So that some wishes are 1. Good as that of Abraham Gen. 17.18 O that Ismael might live in thy sight That of Moses Numb 11.29 Would God all the Lords people were Prophets That of Jeremiah 9.1 O that mine head were water and mine eyes a fountain of tears that I might weep for the slain of my people That of Paul Act. 26.29 Would God that not only thou but also all that hear me this day were almost and altogether such as I am except these bonds And all these are such as aim at God's Glory and the Salvation of men 2. Some wishes are evil either in regard of the object or manner of wishing or both as to wish a Curse upon our enemies Soul Job 31.30 2. In regard of the manner as that passionate one of David's in regard of Absolom Would God I had died for thee that of the Israelites Numb 14.2.3 that of Eliah 1 King 19.4 It is enough now O Lord take away my life for I am no better than my fathers distempered with the fear of death from Jezabel he would needs die Stultum est ne moriare mori That of Jonah 4.8 he wished in himself to die and said it is better for me to die than to live 3. In regard of matter and manner as that of the Disciples Luk. 9.54 55. the thing wished for was unlawful and they who wished it ignorant and revengeful and so unlawful Such was that of David 2 Sam. 23.15 concerning the waters of Bethlehem that of Jeremiah 9.2 O that I had in the wilderness a lodging place of wayfaring men that I might leave my people Psal 55.6 O that I had wings like a Dove 2 King 5.3 Would God my Lord were with the Prophet that is in Samariah Act. 27.29 They wished for the day We must yet enquire what this wish was in particular 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being accursed from Christ 2. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Curse may be considered in it self or opposition to bliss and happiness The object or thing here wished is malum paenale a penal and personal evil in order to a Spiritual and Eternal Good The penal evil was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that we may the better understand we must know there were three kinds of Excommunication in the Church of the Jews 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Separation and removing the person so Excommunicated from the society of men which continued thirty dayes if they repented if not sixty if not ninety dayes 2. If then he repented not it was unlawful to eat with him 1 Cor. 5.11 he was thrust out of the Synagogue with all the Curses heaped upon him which are recited Deut. 28. whereby the◠were separated from Communion with God and his people of that the Apostle speaks Gal. 3. The last kind of Excommunication was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they left a man so accursed until the coming of the Lord to judgement of which we understand the Apostle to speak 1 Cor. 16. Anathema Maranatha 2. If we consider this Curse with opposition to bliss and happiness we may know that happiness is two-fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists in our love to God and Christ to our neighbour and enemy 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists in the fruition and joy and pleasure at God's right hand 1. The first of these Paul would not part withall upon any terms neither for Men nor Angels Life nor Death Rom. 8.38 39. it is the latter Paul would have parted withall and sold for his Brethren his Kinsmen according to the flesh Separation from God and torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justin Martyr is taken either 1. In the good sence and so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or 2. an ill for that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here it is taken in the worse sence as it notes extreme detestation execration and abomination And this is the imprecation which the Apostle wished unto himself The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diversly rendered optabam or optarem I did wish so Vulg. Lat. I could wish and so we turn
longer than needs must in explication of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render If it be possible Which I understand not so as if the precept or thing conditioned were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible as some elsewhere understand this phrase Matth. 24.24 Some presuming at all adventures that they are elected and the chosen of God without the true signs and marks of Election conclude that therefore it 's impossible that they should be deceived whatsoever they do as from a like place 1 Joh. 3.9 He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither can he sin because he is born of God Some having first taken it for granted that they are born of God and that without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marks or tokens of Gods Child upon them as what will not self-love perswade men even upon no grounds they hence conclude that they cannot sin and when they are convinced that their actions are sinful they call them by a more favourable name of infirmities The matter therefore here conditioned imports not an impossibility but only a difficulty of performing what 's commanded and this will appear by some Scriptures where the same or the like phrase is used Galat. 4.16 You would have pulled out your own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had been possible Could not the Galathians think you have pulled out their own eyes surely they could as our Saviour speaks in somewhat another sence If thine eye offend thee pluck it out why then doth he say if it had been possible Id possumus quod jure possumus saith the Lawyer we can do that only which we may do i. e. which is lawful to do and therefore an ancient English Translation and the most ancient I think extant turns the Text thus If it may be done and that place in the Galat. 4.16 If it might have been done for many things without doubt are possible and may be done according to Natural power which may not be done according to Moral or Divine power Gen. How can I do this great wickedness and sin against God saith Joseph why was Joseph think you maleficiate forespoken as they say or frigid by nature Doubtless no but according to that principle of God's Grace in Joseph very difficult it was and a kind of moral impossibility to commit that sin In this sence that chast Virgin speaks Ego nescia rerum Difficilem culpae suspicor esse viam Thus Nehemiah 6. when Sanballat and Geshem sent unto him to meet them in the plain of Ono He sent messengers to them saying I am doing a great work so that I cannot come down so let us answer when our hidden enemy so Sanballat signifieth solicites us unto the valley of Ono i. e. of Vanity Thus Ecclus. 31.10 Qui potuit transgredi non est transgressus potuit malefacere non fecit Job 16.4 Job having reproved his friends for their vain words and invective speeches against him I could speak saith he as you do I could heap up words against you and shake mine head at you so may many an one say to his backbiters and reproachers I could but This also appears by the use of the word impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Text for it doth not alwayes signifie that which is simply impossible and which cannot be done but that which is extream difficult and hard to be done So the Philosopher tells us where he gives us the divers significations of this word And thus I would understand St. Peter Act. 15.10 Why tempt ye God to put a yoak upon the neck of the Disciples which neither we nor our fathers were able to bear The meaning seems to be neither we nor our fathers without great difficulty and labour were able to bear this yoak and indeed without Gods Grace enabling it was impossible to bear it for the precepts of the Law were so many and of them some so hard and irksom that neither we nor our fathers were able to bear that yoak Some examples of Scripture will clear this interpretation which indeed force us upon this Exposition 2 King 23.25 It is said of Josiah That he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses neither after him arose there any like him Luk. 1.6 Zacharias and Elizabeth walked in all the Commandments of the Lord blameless Phil. 3.6 so St. Paul said that he as concerning the righteousness that is by the Law was blameless which opens Rom. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which the Law could not do the Syriack there because the Law was weak by reason of the infirmity of the flesh But the wisdom of God himself the best interpreter of it self useth these words difficult and impossible the one for the other Mar. 10.23 27. When the Disciples wondered and thought that no man could be saved With men saith he it is impossible but not with God he calls it first difficult not impossible because by Gods power it might be done then he calls it impossible not difficult because by mans power it cannot be done The result then and summ of all is this That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible we are not here to understand the matter to be impossible but only difficult and hard to be done Come we now to enquire into the Reason of this point why doth the Lord limit and condition our obedience unto this precept If it be possible have ye peace with all men Whereas all the precepts about the Text before and after it though many yet they are absolutely propounded and without condition of possibility The Reason is Peace hath in it the nature of a Covenant now a Covenant is the consent of two or more to the same thing as common experience teacheth in all our contracts and bargains and it is our proverbial speech two words to a bargain So that peace being a kind of Contract or Covenant wherein at least the tacite consent of two or more is required it 's manifest that it lies not in the power of one alone to fulfil it One alone may exhort shew mercy abhor that which is evil cleave to that which is good rejoyce in hope be patient in tribulation continue instant in prayer and many the like duties but one alone cannot maintain peace with other men with all men because the tacite consent of other men of all men is required hereunto whence it is that the wisdom of the Spirit requires in the Text a caution or proviso in respect of both if it be possible in regard of others if not at least as much as lies in you live peaceably with all men The words thus explained and the reason of this condition come we now to make use of the point unto our selves Posse est ad utrumlibet 1. Since
ate the same spiritual meat and drank c. Observ 8. They all ate and drank the same spiritual drink It is not said that all the people ate and the Priests drank but although the Elders were to be present when the Rock was smitten yet not only they but the people also drank of the Rock Exod. 17.5 6. And therefore I know no Reason why the people may eat the spiritual bread and are debarred from drinking the spiritual cup. Repreh Hence may many be justly reproved for it 's here said that all ate and all drank and why then do some hinder others from eating and drinking There were no doubt at that time Elders among the people Exod. 12.21 and 17.5 6. yet ye do not find that the people drank before them or that any of them hindred any man of Israel from eating the spiritual meat or drinking the spiritual drink Yea Moses encourageth the people to gather the Manna Exod. 16. and smote the Rock that the people might drink Exod. 17.6 yea heretofore there was a penalty set if any man forbare eating and drinking so many times a year yea our Lord Jesus who knows all our hearts knew the heart of Judas yet admitted him to eat and drink Luk. 22.21 yea though there be no command against it in the whole Word of God nay although there be a manifest command in the Word of God that every one who hath examined himself shall eat and drink 1 Cor. 11.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet many presume contray to the Word of God to hinder men from eating and drinking Nay though the holy Word of God may be and is allowed to all men which holds forth all things except only that outward and visible sign which is in the Sacrament why do they forbid men the use of that Alas some there are no doubt of that mean growth in Religion that they know no better thing than the outward Ordinances and the participation of them against whom no immoral exception is made and shall these poor souls be inhibited the use of the Sacrament because they cannot recite so many words by rote out of a Catechism or make answer ex tempore to some studied and premeditated question God forbid 1. The Spiritual Rock was Christ 2. That Spiritual Rock followed them 3. They all drank of that Spiritual Rock that followed them and that Rock was Christ I am forced thus to invert the order of the words because they are so to be disposed in their natural order 1. The Rock was Christ The word Petra answers most what to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes in Psal 73.26 Exhort 1. Enter into the Rook Isai 1.10 Exhort 2. Build upon the Rock Matth. 7.24 Christ the Spiritual Rock followed the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers in Hebrew to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cleave unto as Ruth 1.14 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 25.42 every where it signifieth either to accompany whence Plato deduceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a companion on the way or to follow as a Disciple or Servant his Master or Teacher and thus very often Matth. 4.20 22 25. Luk. 9.23 Joh. 12.26 When the Rock is said here to follow the Fathers it 's understood by the Chald. Paraph. Numb 21.16 as if the Rock of stone were moved out of its place and followed the Israelites throughout their journeys in the wilderness and according to this sence some understand the Syriac Interpreter of this Text. Others rather say that the water out of the Rock followed them in their travels and ran along by them to satisfie their thirst but if it had been so why do they complain soon after for want of water Numb 21.5 Observ 1. How lowly the Christ of God humbles and abaseth himself even to the service of his servants Luk. 12.37 Joh. 13.4.14 Phil. 2.7 Observ 2. How near the Lord Jesus is to all faithful ones a Rock that followeth them a people near unto him Psal Observ 3. Note here how the Holy Ghost brings those things near unto us which were long since past and gone those things wrought far off are now wrought in our own hearts The natural man cannot endure this nor the man of sin who rules in him for well he knows that if the spirit and life of all those foregoing shadows take place his kingdom in the earthly man is at an end and therefore he keeps men doting on the letter and on things long since done and done afar off that so men may neglect the Truth and Spirit and present profered Grace Exhort Eat of the Spiritual Meat and drink of the Spiritual Rock that followeth us Christ our Passover is slain for us Christ the Spiritual Rock is smitten for us Wisdom hath slain her fatlings mingled her wine and furnished her Table Prov. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are ready there is nothing better Eccles 2.24 vers 26. O that we were truly hungry after the spiritual meat and thirsty after this spiritual drink they are impatient and restless desires they are unquiet and importunate untill they be satisfied Psal 42.2 My soul is a thirst for God O beloved who hath bewitched us with an imagination Isa 29.8 and 55.1 2 3. NOTES on I COR. X. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But with many of them God was not well pleased for they were overthrown in the wilderness THat of the Orator is true if rightly understood Amici causa discedendum à via That for ones friends sake a man ought sometime to go out of his way I shall therefore for their sakes whom the Lord Jesus our great friend invites unto his holy Supper for this once wave the Argument and Subject I am engaged in and so a little go out of my way that our present Meditations may be some way preparative unto the holy Communion of the body and blood of our Lord Jesus Christ The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But implyes a diversity and sends our thoughts back unto the former part of this Chapter of which upon like occasion I have heretofore spoken according to the simple and absolute consideration of the words I shall now according to due method and order speak of these words vers 5. in themselves considered and then with reference to the former 1. In themselves considered they import Gods displeasure with many of the Israelites 2. The proof of it in the next words 1. With many of them God was not well pleased 2. Because God was not well pleased with them they were overthrown in the wilderness 1. We must here enquire 1. Who these many were 2. What it is for God to be or not to be pleased with them 3. Why was not God well pleased with them 1. Who these many were appears out of Numbers 14.22 23-29 32.33 very many indeed even the greatest part of them
people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour A Creature therefore as of nothing so returning to nothing unless supported thus natural heat ebbs into nothing and is supported by meat and drink all the Creature falls into nothing and is supported by Christ the word of Gods power Portans omnia verbo virtutis suae Hebr. 1. quod fluit sustentatur per maâ—e fluit aqua in fluvio sustentatur alveo Observ 6. Man is a Creature because a Compendium of all the Creatures therefore he may act according to the Natures of them all Jer. 2.24 Thus our Saviour called Herod a Fox because he lived according to the nature of that beast he was subtil without innocency Luk. 13.32 He calls the Scribes and Pharisees Serpents and generations of Vipers Matth. 23.33 because crafty and malicious And he warns his Disciples that they give not holy things to dogs nor cast their pearls before swine Men act according to the nature of the dog when they snarle and bark at one another and bite one another such are furious Zealots in Religion who out of an ignorant and bitter zeal bite and would devour those who offer them holy things better than they are able to digest And therefore the Apostle warns the Philippians to beware of such dogs Phil. 3.2 And he dehorts the Galatians from biting one another lest they consume and devour one another Man acts according to the nature of the Swine when out of supine negligence and restiveness he tramples the precious pearls of Divine Truth under his feet and prefers his swill before them as the drunkards do as tell them of Mortification Let us eat and drink say they to morrow we 'l die Observ 7. As man is called a Creature because an abridgement and brief compendium of all the Creatures so likewise by a Synechdoche because the most excellent of all the Creatures Thus the Jews name the Elephant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the common name of the beasts because the vastest of them all If he be the most excellent of all the Creatures surely he ought to live the most excellent life of them all which he cannot do according to sense in sense the very beasts excell us Nos aper auditu praecellit uranea tactu Vultur odoratu linx visu simia gustu Nor according to sensual and bruitish affections fear and love and hatred and hope and joy and grief and the mixtures and compositions of these if nor rightly placed they are the beasts so are eating and drinking and sleeping and other actions accompanying and following these And what life is now left proper to the man The Wise Man who had made tryal of all tells us Eccles 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandments for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the whole duty of man though that be true but the whole man so the words signifie properly Ephes 4. the rest is common to other Creatures The New Man consists in Righteousness and true holiness whatsoever is not such is not a man properly But to fear God and keep his Commandments that 's proper to man as man and therefore when men return from their bruitish nature unto God they are said to remember themselves Psal 22.27 All the ends of the earth shall remember themselves and return unto the Lord they had forgot themselves before they remembred not their Creator nor themselves to be his New Creatures O beloved let us remember our selves sensuality and voluptuousness is not our selves covetousness is not our selves envy hatred and malice is not our selves c. these are either the Beasts or the Devils Righteousness and true holiness to fear God and keep his Commandments is our selves The Prodigal abandoning his Swine and returning ad sanam mentem is said to have come unto himself Jer. 4.25 I beheld and lo there was no man and Chap. 5.1 a man that executeth Judgement and seeketh the Truth Observ 8. And over these Creatures the most excellent Creature Man is set to Rule St. Paul implyed as much even such a Soveraignty over the Creatures when he said All things are lawful for me but I will not be brought under the power of any I keep under my body and bring it into subjection where he understands the natural and brutish passions and such an one is a New Creature That he who is in Christ is a New Creature it 's useful for Instruction and Reprehension And first for Instruction it teacheth us the high dignity and excellency of a Regenerate Man of him who is in Christ He is a New Creature Men are wont to admire the work of an ancient hand of a skilful Artisan The New Creature is the work of God the ancient of dayes conformable unto Christ the New Man God's principal Handy-work his Master-piece The Righteous Maâ— is more excellent than his neighbour he it a Man of honour Man being in honour so the Psalmist describes the New Creature he hath in him the Image of his God The Philosopher himself could say That God had no Image but the Righteous Man so excellent is the New Creature and if the New Creature be so excellent how much more excellent is God the Creator Omne bonum in meliori semper est melius Bona est sapientia in cive melior in praetore optima in principe potentia in milite duce rege Simile de justitia pulchritudine munificentia c. Georg. Venet. fol. 16. a. A Meditation worthy of us all beauty strength c. O how much more beautiful c. is God the Creator Repreh 1. Whence they are worthily reproved who disesteem these New Creatures accounting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non entia 1 Cor. 1. things that are not not so much as Creatures A simple man a good honest man there 's no harm in him so and so they deride Gods New Creature because he hath not so much craft or will not use the subtilty to be a knave like them But to the comfort of such Creatures be it spoken it was written of Christ himself the New Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9.12 or if they would account him any thing yet next to nothing a worm and no man the scorn of men and out-cast of the people consider him that endured such contradictions of sinners He walks in the new and living way Hebr. 10.20 in newness of life Rom. 6.4 He serves God in newness of Spirit Rom. 7.6 Behold in him all things are become new how excellent a Creature is such a man Repreh 2. But yet more are they to blame who either are or would be accounted new Creatures yet abase themselves to the service of those Creatures over which they ought to rule Sic te prostitues ut nihil inter te atque quadrupedem esse putes Such as these prostitute the
nature could be the cause of patience Quia tristitiam dolorem secundum se abhorret animus saith Thomas Therefore when careful thoughts torture and distract the brain how to make use of evils past how to lessen and escape the present how to prevent or decline instant ensuing evils when fears and griefs lie so heavy upon us that we are now ready to yield all to desperation when the whole head is sick and the whole heart faint Isa 1. lest we should wholly sink under the burden of remediless evils Vbi dignus vindice nodus incidit prodit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at a dead lift our blessed Lord and Saviour Jesus Christ skilful of our infirmities and experienced of our sorrows he comes forth and shews himself a God a strong a present helper of the helpless in the needful time of trouble then he visits his soul-sick patients sick of discontent as he visited his love-sick Spouse Cant. 2.6 and so as he behav'd himself to her He puts his left hand under our heads and with his right hand he embraceth us 1. He puts his left hand under our heads when he supplies us there with strength to suffer above our evils and lest we should be stolidè feroces with wisdom also above our strength to direct us in our suffering to teach us how to profit by them how to suffer more how in the highest imitation of God himself to extract the Elixir of good even out of evils 2. With his right hand he embraceth us when he sheds his love abroad in our hearts and gives us a sense and palpable apprehension of it and that both in regard of this life and that which is to come 1. In regard of this life he comforts us with the sensible apprehension of his love unto us two wayes both 1. By his presence with us at our sufferings And 2. By his suffering with us 1. By his presence with us at our sufferings when so far he is from scorning our poverty or being ashamed of our shame that with his gracious presence he graceth and animateth and heartneth us against a crowd of enemies and what coward then dares not fight his Captain looking on Or like a good Physician weighing and measuring out all our bodily griefs and spiritual anxieties even to a scruple and chearing us up i' th' midst of all our agonies and like more than a Physician he 's able immediately to rid us out of all our troubles but that he sees and is glad to see his strength upholding and supporting humane frailty and striving yet and grapling once again with all the power of darkness and not overcome which he himself had foil'd and weakned and made fit and ready to be foil'd of us And had thy Jupiter Seneca no better a spectacle upon earth should he have look'd down from heaven than Cato cowardly Cato killing himself for fear he should be killed Our God hath a far more grateful object a Job upon the dunghil wrastling and wearying and conquering all the powers of hell and his bosom Devil too and in the midst of all his conflicts triumphing yea though he kill me yet will I trust in him Which confidence proceeds not from his presence with us only but also from his sufferings with us when as he bare our poverty and shame for us so he bears it with us when he sympathizeth and condoles and every way suffers our evils with us nay accounts them his own Why persecutest thou me Act. 9.8 when his Church was persecuted And surely 't is no small comfort to us when we are sick or grieved to have our dearest friend present condoling and suffering with us Not that our friends griefs or suffering can or ought to be causes of our joy and comfort we love our friend and cannot rejoyce at his sorrows but that his condolings his sympathies his suffering with us are arguments of his love 2. The embracements of his right hand comforts us with the sensible apprehension of his love in regard of his life to come when instead of our light affliction here but for a moment he puts in our hearts a desire and points us unto a certain hope of an eternal weight of glory at his right hand in heaven for evermore according to that of Austin Vis desideriorum facit tolerantiam laborum dolorum The strength of spiritual desires masters the sense of nature and bodily griefs Thus when the greatest evils of the meanest Calling are countervail'd and poys'd by greater strength to bear them and by greater wisdom to direct our strength in the bearing of them by the sensible apprehension of Gods love unto us argued both from his presence with us at our sufferings and his sufferings with us and by the impression of a desire and hope of a far greater good than these are evils It needs must follow that Christian patience is no dull or sullen bearing of evil as if a Christian were like Issachar a strong Ass couching down between the two burdens of temporal and spiritual evils Gen. 49.14 That 's rather duritia than patientia saith Thomas rather a stoical hardness and stupidity than Christian patience and hardiness but a joyful a chearful a glorious suffering and overcoming of evils Rom. 5.2 3. we rejoyce in hope of the glory of God that 's not enough and not only so saith our Apostle but we glory in tribulations also Give me now your poorest and most abased so he be a Christian man and let the seat of scorners fill their mouths with all their tartest and their quaintest scoffs Let the drunkards make their songs upon him Let them all combine in one and the Devil with them and whet their wits and tongues and swords and all exquisitely and maliciously to persecute him whom God hath placed in the meanest condition of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he 's able to bear them all Could they weary him yet can they weary his God also he bears them not alone God bears them with him as he bare them for him He 's strong and able joyful and glorious to bear them all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ that strengthens and inwardly enables him If there be matter of rejoycing amongst the evils of the meanest Calling a new kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely here 's matter of contentment in the good of the meanst Calling Our second kind of Precepts therefore are of contentment in the meanest condition of life Be content with what ye have Heb. 13.5 or with things present what are they no great matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food and raiment 1 Tim. 6.3 as Paul specifieth elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no dainties any thing that will but nourish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no courtly soft raiment no gaudy apparel any thing that will but cover the body as St. Chrysostom observes out of those words For indeed victus and amictus divitiae Christianorum food and raiment 't is all a
not only mente tenere to hold in ones mind and think well of them nor is it a Believers duty only to dispute for them plead and reason for them To maintain good works is not only ore or lingua-tenere to hold good works in mouth and tongue To maintain good works is manu tenere to practice them whatever our hand finds to do to do it with all our might Observ 4. Works though good honest fair profitable unto men both to bring them to the faith and to the end of their faith the salvation of their Souls yet find opposition in the World they need maintenance and defence Yea because they are good Many good works have I shewed you from my Father for which of these works do ye stone me saith our Lord Joh. 18.32 The Jews were ashamed to own that for a cause but as many at this day because they have no true cause why they hate those who plead for Faith and good works accuse them of erroneous judgement false doctrine c. as the Jews accused our Lord of Blasphemy But St. John speaks home to this purpose 1 Joh. 3.12 Wherefore did Cain slay his brother but because his own works were evil and his brothers righteous See Notes on 1 Thess 4.1 Observ 5. Hence appears a great difference between those works which are commonly accounted such and those which are truly and really such and so to be esteemed Men commonly conceive of Liberality and some works of Charity as the only works which we call good works And yet indeed such a man may do and sin in so doing as our Laws make mention of a Corrodie which was an allowance to eat and drink given to some slow bellies and idle persons who refuse to labour God is infinitely more merciful than all men yet hath he commanded that he who will not labour shall not eat yea it is possible that man may do such good works yet perish 1 Cor. 13.1 2 3. Whereas the true good works are of a far greater latitude Godliness is profitable for all things The true good works which have Faith for their Principle the Word of God for their Rule good will for their Motive Grace for their Strength the Glory of God for their End These are they that are profitable unto men to Faith to the end of their Faith the salvation of thei◠souls These are generally all virtues and virtuous actions which are common to all men and such as are more special and proper to certain orders of men both which are comprized in these two words which meet us often in Scripture justice and judgement Justitia est omnis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justitia in sese virtutes continet omnes Judgement I conceive to be every mans duty in his own place and calling And thus some conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used 1 Sam. 8.11 which we render the manner This will be the manner of the king that shall reign over you for so Kings Princes Governours and all Magistrates have their office in governing the people and such are their good works The Minister hath his duty also in teaching the people So St. Paul gives charge to Timothy Preach the word in season and out of season c. Be thou totus in his He must not leave the word and serve tables Act. 6. And although the Deacons office was about ministring to the poor yet they preached the word also This seems to be the Reason why the Levite must have no portion among his brethren his whole business was about the service of God And these are their good works Every one of the people hath somewhat or other to do in his own special place or calling his trade and profession of life and herein he ought to be employed And these are their good works Generally Magistrate Minister and People every Believer who believes God and Christ and so dwells in him he hath his good works He who saith he abideth in him ought himself so to walk as he walked 1 Joh. 2.6 Observ 6. Hence it 's evident that our Church according to this sence maintains good works and that in a greater latitude than they do who most contend for them for they summ them up to seven kinds whereas good works are all virtues and virtuous actions of the Christian life yea we maintain them in a better place degree or order than they do who place their justification in them we maintain them to be the soul and life of Faith and inward justification not as the causes of the same as will appear if we compare the Text with the words before Observ 7. Note hence what is the true Faith of those who believe God See Notes on Gen. 15. Observ 8. Some there are under the means who believe not aright in the living God Act. 17.4 5. 2 Thess 3.1 2 3. And may we not averr the like of many at this day For although all know there is a God yet all do not honour him with right thoughts will affections belief love Rom. 1.21 22. yea Titus 1. ult Repreh They are therefore hence blame worthy and justly to be reproved who content themselves with a barren and dead faith without the life and righteousness of good works Jam. 2.14 24. Much more are they to blame who abound in all manner of evil works 2 Pet. 1.9 Surely there are such yet they will pretend good works also that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Text but in another sence for however they contend for good works and plead for them that they ought to be done yet in the winding up when they speak home to the matter their maintaining of good works is only in pretence and in words when there is no necessity of them to Salvation for they are justified and saved without them And then what remains but that all obedience and good works be meerly arbitrary and left to our discretion among the consequents of Salvation See Notes on Jam. 1.22 To maintain good works may prove chargeable we are said to maintain that which we are at charge withall If they who believe God be saved what need they maintain good works if less will serve the turn c. Vide Notes ubi supra Exhort To maintain good works There is a kind of maintenance in our Law used in evil part a seconding a cause depending in suit between others against Law But the maintaining of good works of Faith Hope Love Joy Meekness Temperance Patience c. Against these things there is no law Gal. 5. These have the countenance of Law Divine and Humane of good Angels and Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To maintain good works may be more specially understood and rendred as our Translators turn the word vers 4. To profess honest trades for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Eph. 4.28 To work with their hands the thing that is good and the following words that he may
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
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
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
grace saith he is sufficient for thee vers 8. And what was that thorn in the flesh that messenger of Satan Calvin resolves it well omne tentationis genus so that the grace of the Lord Jesus Christ is sufficient against all kind of temptation Eph. 1.19 Observ 5. Hence it follows that our spiritual enemies are not overcome to our hand here is mention of temptation from them and succour and help against them and Christ said to be able to succour those who are tempted by them But hath not Christ subdued the world and doth he not say be of good cheer I have overcome the world Joh. 16. He saith not be of good cheer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidite be of good courage be bold and confident I have overcome the world so be ye bold and couragious and ye also shall overcome the world As Josuah having subdued the five Kings he bids the Captains to set their feet upon their necks Jos 10.24 25. And whereas he saith Heb. 10.12 But this man after he had offered one sacrifice for ever sate down on the right hand of God He adds vers 13. from henceforth expecting till his enemies be made his foot-stool Repreh Hence we may justly blame the sluggish and lazy disposition of many who hear and know that the Lord Jesus is able to help and succour them when they are tempted yet are wanting to themselves like that Carter whose Wain was in a slow and he lay still and cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Hercules help me c. The news that there were golden Mines in Spain drew all Europe thither saith the Historian We read and hear that ther is gold in Havilah and that the gold in that land is good Gen. 2.11 12. What is Havilah but the inspeaking word that man of sorrows and acquainted with grief Esay 53. so Havilah signifieth dolores loquens annuntians illi In that Havilah there is gold and the gold of that land is good The gold is the Deity the Divine Nature of Christ as the Spouse speaks of him that his head is as the fine gold Cant. 5.11 and the head of Christ is God saith the Apostle 1 Cor. 11. This is clearly declared unto us and manifestly known That God is in Christ reconciling the world to himself 2 Cor. 5. That Christ by his dolours and sufferings and experience of manifold temptations is able to succour those who are tempted yet who runs to him for succour who crys to him for help against temptation it 's too evident that most men love the sin rather than the righteousness and delight rather to yield unto temptation than desire and cry for help against temptations yea rather rush into it than run unto Christ for help against it Christ is able to succour those that are tempted but they that are tempted are not willing to be succoured by Christ Accom 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this point all is already opened except only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in that which may be diversly understood for particles though very small yet are of great force as the Apostle shews by comparing the bit in the horses mouth the helm of a ship and a spark of fire to the tongue such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for we may understand it either thus 1. In that humane Nature wherein he suffered being tempted he is able c. Or 2. By that experience he had in his suffering being tempted he is able c. Both these have their Ancient Authors warranting them and both are good and one may help to explain the other The former of these the Apostle verifieth where he saith That the weakness of God according to which the Lord Jesus suffered tempation and death even that weakness is stronger than men 1 Cor. 1.25 according to which he is able to succour those who are tempted yea whereas Christ was in the flesh fearing sad and in an agony by that means his Disciples who were tempted went away from the presence of the council rejoycing Acts 5.41 2. According to the other sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers as it 's wont to do to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is an Hebraism so that the Phrase is as much as to say By what he hath suffered being tempted he is able c. Our Apostle hath a like expression Heb. 5.8 He learned obedience by the things that he suffered so here from experience of what he suffered he became able to commiserate pity and help those who are tempted The Reason why our Lord Jesus is enabled by that he hath suffered to succour those who are tempted will appear partly from his own experience of like evils Haud ignara mali miseris succurrere disco Partly from consideration of those who are tempted because miserable and his members for his sake alone they are tempted See Notes on Matth. 8. Consol Alas saith the poor soul I have waited long and prayed often and yet I am not delivered from the temptation it 's possible but how long hath the Lord waited upon thee The Lord heard not Paul though he prayed thrice but he told him His Grace was sufficient for him But alas I suffer the temptation and find no help against it To be tempted is not sin Hast thou found no help What then hath kept thee from yielding to the temptation Exhort 1. As Christ from experience of his temptations is able and ready to help those who are tempted even so let us pity others 2 Cor. 2.10 11. Exhort 2. Hear the counsel of the wise man Ecclus. 2 1-11 Let not the Saviour be propounded in vain he is able to succour and willing and knows how to deliver all this is to stirr up our will faith hope patience to move us to cry unto him for help It is the advice of one of the ancients Festinè est resistendum tentationi in corde nascenti Resist the temptation early while it is now about to be born in thy heart smother it in the birth for statim roboratur it will presently grow strong saith Gregory true it is the heart is weak Ezek. 16.30 but how strong is the Lord Jesus he is the strength of thy heart Psalm 73.26 Margin the rock Thou needest not go far to seek thy help he is in thy mouth and in thy heart Rom. 10. Psalm 80.13 15. The young brats of Babel are born in the heart and the living word Christ the rock is in thy heart the Psalmist pronounceth him blessed and no doubt he is who takes those brats and dasheth them against the Rock Christ the word Psalm 137. ult is singular and is to be understood of Christ the Rock as the Apostle calls him 1 Cor. 10. Since we have not an High Priest that cannot be touched c. Heb. 4.15 16. Therefore Jude commends us to him that is able to keep us from falling NOTES AND OBSERVATIONS UPON HEBREWS III. 1. 〈◊〉 〈◊〉 〈◊〉
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
parabolical Narration of the King of Kings his provision of an Heavenly Marriage-feast 2. His invitation of Guests Jews and Gentiles and 3. His dealing with them The invitation is double The words I have read are a part of the latter invitation wherein we have these two parts 1. The vocation or invitation it self Come to the Marriage-feast 2. The inducement or motive to come unto this Marriage-feast All things are ready As the words are in themselves an Exhortation enforced by a reason so I intend to handle them If I shall first have explained the meaning of the words for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Synechdochical such is the fulness of the Word of God they signifie more than they seem at the first view 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifying not only the Marriage it self but the Feast of Heavenly Virtues and Graces and therefore the Syriac word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Feast or Banquet properly of Wine So also that which is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 2.1 is in the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symposium a banquet of Wine So likewise this hortatory word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not only a bare coming unto this feast of Graces but a yielding a willingness a desire to partake of it as also in our English to be willing or yielding is to be coming The Analogie between the Spiritual and Heavenly Graces and a Feast are in the Substance and in the Circumstances And in the Substance the notion of a Feast imports variety and abundance of the best and choicest meats and drinks fit for sustenance and delight which the Scripture is copious in reciting and that with accommodation to the kinds of food used in the Eastern parts of the world at their Feasts they being otherwise wont most what to feed on the fruits of the earth as appears 2 Sam. 16.1 Bread and raisons and summer fruits and 17.28 wheat and barly and flowre and parched corn Except in times of feasting as appears besides by Esay 22.13 God called to weeping and mourning and they feasted slaying of Oxen and killing of Sheep Jam. 5.5 Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in a day of slaughter for then as in the Text there was slaying of Oxen and killing of Sheep and such provision mystically the Lord makes for his Guests Oxen and fatlings beasts fat things full of marrow bread and wine wine on the lees well refined c. Esay 25. And all these and more then all these represent Christ with all his Graces and Virtues Abundance of Righteousness it runs down like a mighty stream Amos 5.24 And abundance of peace running down like a river Esay 66.12 and joy unspeakable and full of Glory 1 Pet. 1. For he is that Spiritual meat 1 Cor. 10.3 4. that Flesh Joh. 6.55 that wine that bread that came down from Heaven Joh. 6. v. 51. He is the Lamb the Sheep the fatted Calf the Heifer yea all those Sacrifices which Solomon Hezechias and Josias offered all figured out Christ and Christ alone unto us and all too little In whom are all the treasures of the wisdom and knowledge of God in whom all the fulness of the Godhead dwells bodily Col. 2.9 Who himself is all things Col. 3.11 So that as the bread which God gave his people in the Wilderness had in it the delight of every taste even so Christ the Heavenly Manna hath in him the virtue relish and efficacy of all Spiritual food meats and drinks and is able to content every delight and is agreeable unto every taste Wisd 16.20 21. And very fitly is Christ compared to the food of this heavenly Feast for 1. As food is the support of Natural Life bread strengthens mans heart and wine makes it glad Psal 104.15 So Christ is the nourishment and sustenance of the Spiritual life which gives life unto the world Joh. 6.33 And is the gift of God for that end Psal 104.27 28. These all wait upon thee that thou mayest give them meat in due season when thou givest it to them they gather it when thou openest thy hand they are filled with good and so is Christ also for the same end the gift of God Joh. 4. yea he gives himself for the life of the world Joh. 6.51 There must be a mutual application and union between the nourishment and the body nourished so between the Soul and Christ and therefore the Lords Supper is called Sacramentum unionis and in our ordinary speech the Communion Without food the body perisheth and without Christ the Soul Vnless ye eat the flesh of the Son of Man and drink his blood ye have no life in you These beside many more are the resemblances of Christ unto food at this heavenly feast if we respect the nature of this feast and the substance of it 2. In regard of the circumstances the analogies and resemblances may be many in regard of the Feast-maker the musick the mirth the dancing the attendance it is a marriage feast 1. The Maker and Master is the great King of Kings God the Father he gives his Son the Bridegroom to the Church his Spouse Joh. 3.16 and he the very same gives the Bride the Church unto his Son Joh. 6.44 No man can come to me except the Father which hath sent me draw him which becometh flesh of flesh and bone of his bone yea of one spirit with him 1 Cor. 6. being thus joyned in this Heavenly and Spiritual Matrimony 2. The Musick at this Feast is the harmony of all the Graces and Virtues knit together Virtutes sunt connexae in the good Conscience which it self is the continual feast Prov. 15.15 This is the musick at the banquet of wine Ecclus. 49.1 Hence 3. Ariseth the Mirth which God commands should be at his Feasts Deut. 16.15.14 Thou shalt rejoyce at thy Feasts surely rejoyce But is there any need that the Lord should command joy at feasts He speaks not there of the joy of wild Asses nor of the joy that runs over at the mouth but of that which the stranger intermeddles not withal that joy unspeakable 1 Pet. 1. The joy which proceeds from Righteousness Rom. 14. 4. At the Lords Feasts eating and drinking and dancing and making mirth Judg. 21.19 20 21. The word which signifieth to keep a Feast signifieth also to dance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heart danceth for joy Psal 28.8 5. The Attendants at this Feast are the Holy Angels whom God hath made for this purpose Ministring Spirits Hebr. 1. yea Christ himself he takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garment of a servant Phil. 2. and is among us or in us as he that serveth Luk. 22.27 He according to our decorum and fashion at a Marriage-feast he himself gives himself and makes his Servants to sit down to meat and comes forth and serves them at this
spiritual wedding Luk. 12.36 37. yea in this sence especially Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun of Righteousness or Righteousness or Servant unto us as the word signifieth as he was the Rock that waited on the Israelites 1 Cor. 10. But for whom is all this sumptuous provision for whom is all this great preparation made For all Nations Esay 25.6 for every Creature Mar. 16. for thee for him for me for every one of us we are all friendlily called we are all kindly and lovingly invited and bidden to come unto this Heavenly Feast And surely if there be any motives sufficient to perswade a reasonable man to come to any Feast these or the most of them the Scripture useth as the most powerful and most effectual to invite us all to come unto this Marriage-feast Whether we respect the cheer variety and readiness of it or the Master of the Feast his free disposition his kind invitation the guests and his hearty welcome of them or the time too much spent at other Feasts and spent in the preparation and invitation to this Feast How seasonable it is to come to this Feast how unseasonable to riot at other Feasts These and the like motives the Scripture useth to invite us unto this Feast 1. Do we respect the cheer what is it but all the Spiritual Graces all the heavenly virtues of God what is it but the Kingdom of Heaven it self Righteousness Peace and Joy What is it but the King of that Kingdom God himself What is it but the enjoying of the greatest and most precious or honourable promises of God What is it but union and communion fruition and participation of the Divine Nature 2 Pet. 1. All this is but a confuse and general description The Prophet breaks out into an admiration How great is thy goodness c. Psal 31.19 Eye hath not seen c. viz. of those without but those within see hear and admire 1 Cor. 2. confer Psal 16.11 and 36.8 and 65.5 This all this heavenly food is ready and prepared for us and because all stomachs are not alike here 's food of all sorts milk for the babes such as are unskilful in the word of Righteousness butter and honey for those that grow up in the fear of the Lord that they may know to refuse the evil and choose the good Esay 7.15 Strong meat for men of perfect age who by reason of use habit or perfection have their senses exercised to discern between good and evil Heb. 13.4 O the plenty and variety of provision in God's house In my Fathers house saith the Prodigal is bread enough i. e. all manner of sustenance as when we pray for our daily bread 2. All these are now ready for us for Wisdom hath killed her beasts she hath mingled or strained and purified her wines she hath also furnished her table Prov. 9. I have prepared my dinner mine Oxen and my fatlings are killed the meat 's on the Table the wines are mingled and poured out All things are ready Come to the Marriage feast Our God prevents us with his Graces he is before hand with us all things are provided for us without our care or providence 3. But ingenuous guests are not so much taken with the cheer that 's prepared for them as the worth and free disposition of the Feast-maker his kind invitation of his Guests and his hearty welcome of them the Lamb and his Wife Rev. 21.9 10. Thou sittest with a Ruler therefore consider what 's set before thee 'T is the wise mans counsel â—n another case Prov. 23.1 All these are eminent in this Feast-maker and Master the King it is that makes this Feast vers 2. yea the King of Kings Haman one of the proudest of men had nothing greater wherein to pride himself than this That he was to banquet with the King and Queen And a greater King and Queen art thou to feast withal even the King and Queen typically meant by those Christ and his Church 2. 'T is that King that riseth early that invites thee 't is he that he may give thee timely notice and he that sends his messengers to call thee for 't is the Lord our God that calls us Act. 2.39 't is Jesus Christ that calls us Joh. 7.37 't is God in Christ that calls us 2 Cor. 5.19 't is God who as a King deals even with us as Kings he sends forth his Ambassadours to call us 2 Cor. 5.20 his Prophets Ho! every one that thirsteth come to the waters Esay 55.1 his Apostles and Ministers 2 Thess 2.14 God hath called you by our Gospel to the obtaining of the Glory of our Lord Jesus Christ The Spirit of God in every one saith Come yea many Nations and People say come and let us go up unto the Mountain of the Lord to the house of the God of Jacob Esay 2.3 The Bride of Christ at this Marriage-feast the whole Church every one to every one saith Come Apoc. 22.17 Wisdom hath sent forth her Maidens the King hath sent forth his Servants they tell thee all things are ready many guests are assembled 1. the Bridegroom stayes on thee the master of the Feast expects thee what a glorious company of guests doth the Apostle reckon up Hebr. 12 22-24 And wilt thou be such an unmannerly fellow such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to make the Master of the Feast with so great a company tarry on thee They say Tiberius the Emperour being invited to Supper by a Roman Noble Man stayed till midnight e're he came ut expectatior veniret Historians report it of him and brand him with it as a very unmannerly part yet was he his Subject whom he thus made to wait upon him The King of Kings the Prince of the Kings of the Earth Apoc. 1.5 invites thee to a Feast to banquet with himself what pretence hast thou what excuse is it possible to frame for thee that thou be not branded with unparallel'd unmannerliness if thou let him stay on thee Yea with as much unthankfulness if we consider 1. what we his Guests are 2. what it is that detains us from coming to this Feast 3. what motive he hath to invite us 4. his liberal provision 5. his free welcome of us for 1. Strangers we are unto him and alienated from the life of God Eph. 4.18 yea enemies unto him Col. 1.21 And 2. what could induce him to invite his enemies nothing in us no no 't is his nimia charitas the exceeding great mercy and love of God unto us which moved him to give us his only begotten Son He which gave us the Precept to love our enemies to do good to them that hate us He gives us the example too He loved us while we were enemies Rom. 5.10 He who commands us If our enemy hunger to feed him if he thirst to give him drink He also propounds himself an example of so doing giving us his Christ his bread from