Son 2. Joseph shall call the Name of that Son Jesus 3. Jesus shall save his People from their sins 4. Therefore thou shalt call his Name Jesus because he shall save his people from their sins Obs 1. The accomplishment of all the Promises made to Abraham Isaac Jacob and David concerning the Messiah to be born of their Seed Obs 2. The fulfilling of the Holy Prophets Vnto us a Child is born unto us a Son is given Esai 9.6 Mysticé This History of Christ's Birth every man is capable of or able to understand and in reason will easily be convinced that although it be above Nature that a Virgin should bring forth a Son yet since even natural men acknowledge a power above Nature as by the creatures and from the creatures they may reason unto the eternal power and godhead of the Creatour Rom. 1.20 they may from hence reason that by that Divine Power a Virgin may bring forth a Son Yea de facto heathen men have so reasoned and believed not only such divine procreations as their ãâã ãâã ãâã ãâã ãâã report and such as our Mythologists interpret of natural things but their Histories credibly report some to be born of Virgins who have not known Men. Laertius relating the Parentage of Plato tells us that Speusippus Clearchus and Anaxillides write and affirm a famous report in Athens that when Ariston the supposed Father of Plato would have come near to Perictiona Plato's Mother a most beautiful Virgin he saw in a Dream Apollo who kept the Virgin chaste and pure from all conjugal copulation until she had brought forth a Son The like is reported of Olympias the Mother of Alexander the Great So that if nature can advance reason and belief so high as that a Virgin by divine power may bring forth a Son this is not so great and high a truth to be imposed upon a Christian man's belief That the Virgin Mary brought forth a Son Yea Children of eight years old as soon as they are taught the Apostles Creed are ye wont to teach it them beloved they may be easily made to understand and believe that Jesus Christ the only Son of God was born of the Virgin Mary This point therefore ye perceive is not of that hidden nature as St. Paul tells us of 1 Tim. 3.16 Without controversie great is the Mystery of Godliness God made manifest in the flesh It 's a great Mystery and therefore such as meer natural men who are not Disciples in the School of Christ much less little Children no nor new born babes in Christ can understand I shall therefore endeavour to open this Mystery for ye perceive a Mystery it is and that a great one 1. Now who is the Virgin Mary who brings forth 2. And what is the Son whom she brings forth 3. To whom that 's added Luke 2.14 1. Who is the Virgin Mary Who else but the Virgin Church such as that whom St. Paul speaks of 2 Cor. 11. Such a Church as hath the pure doctrine so Mary signifies which the Church obeys Who is it but every faithful and obedient soul which doth the will of our Father which is in Heaven Such an one is the Mother of Christ whom he himself owns for such Matth. 12.50 But alas I am zealous for the Lord God of Hosts c. 1 Kings 19.10 See Vatablus in locum 2. And what is the Son whom the Virgin Church brings forth Answer ãâã ãâã ãâã ãâã ãâã Luke 1.35 ãâã ãâã ãâã ãâã ãâã 3. To whom To us a Child is born to us a Son is given Esai 9.6 To us Hominibus bonae voluntatis Men of good will Luke 2 14. To us who abide in him and he in us John 15.4 5. See Notes on Heb. 2.14 Reason See Notes on Heb. 2.14 as before Exhort Let us endeavour that Christ may be formed and brought forth in us 2. Thou shalt call his name Jesus This was spoken by the Angel unto Joseph But the Angel saith to Mary her self Thou shalt conceive and bear a Son and thou shalt call his name Jesus Luke 1.31 Now here is a ground for a controversie whether the Father or the Mother shall give the Name The Father say some and they stand stoutly upon their priviledge and right for Zachary the Father of John the Baptist calling for a writing table after he was miraculously stricken dumb by the Angel wrote His name is John Luke 1.63 A strong Argument I wiss We may say as well in the behalf of the Mother that Eve the Mother of all the living Sarah Leah Rachel Hannah yea and Elizabeth the Mother of John the Baptist Luke 1.60 called her Son by that name before her Husband v. 63. But the Angel before them both v. 13. To end this difference we may note in Scripture that not only the Third Person singular and plural are taken impersonally and indifferently as examples are manifold but the Second Person also Luke 5.34 Ye cannot make the Children of the Bride-chamber fast c. i. e. they cannot be made to fast Matth. 7.16 Ye shall know them by their fruits i. e. by their fruits they shall be known Acts 13.39 By this man all that believe are justified from all things from which ye could not be justified ye or any else by the Law of Moses When therefore it 's said to Joseph Thou shalt call his name Jesus yet to Mary Thou shalt call his name Jesus it 's all one as to say They shall call his name Jesus as v. 23. where we read ãâã ãâã ãâã ãâã ãâã Thou shalt call his name the old Copies and the Syriack Interpreter have They shall call and the Arabick Version His name shall be called And this is one of the goodly Controversies wherewithal our Wise Sages our new Fathers have divided Husband and Wife ãâã ãâã ãâã ãâã ãâã Yea wherewithal they have removed the old bounds which their Fathers have set and ignorantly and zealotically have troubled the Church of God Obs Here is the accomplishment of that glorious Type of whom ye have now often herad Josuah ãâã ãâã ãâã ãâã ãâã so called not only by the Seventy and the Apostles but also in the Hebrew Text Neh. 8.17 As he who by name and noble exploits prefigured the true Jesus as he who 1. was the Son of Nun. 2. Whose property it is to succeed Moses 3. To save from the Giants and all other enemies of salvation 4. To bring his people into the Land of Promise 5. To divide them their Inheritance 6. To appoint them Cities of refuge for the remission of sin This is the true Jesus By the name Jesus is understood a Saviour who saves omnimodâ salute with all manner of salvation To thee be it spoken thou drooping spirit who ever thou art who yet trustest and callest upon the name of the Lord in these dangerous times Prov. 18.10 Job 11.13 19. Prov. 28.4 LXX They who keep the Law ãâã ãâã ãâã ãâã ãâã They
the Jews reckoned the Fifth Commandment for this reason in the First Table Observ 7. This is a ground of brotherly love we are all of neer kin all Adam's Sons nay all the Sons of God all brethren where then is that brotherly love which is the natural tye of brethren those funiculi those cords of Adam whereby we are bound to love one another those cords of our God whence we are taught to love one another 1 Thess 4.9 Did not one God fashion us in the womb Job 31.15 Have we not all one father who is that presently it followeth hath not one God Created us O then followeth an unanswerable question Why do we deal treacherously every man against his brother by prophaning the Covenant of our Fathers Mal. 2.10 pudet haec opprobria nobis Et dici potuisse non potuisse refelli He hath made of one blood all Nations c. Act. 17.26 27. that they may seek God But we even because we seek God we think we may envy one another and hate one another O thou Son of God are these thy Fathers doings dost thou learn these things of thy Father Psal 58.2 There is a great deal of Religion among us but no love no mercy no patience no long-suffering no brotherly kindness doth not Religion consist in these things I wonder wherein the Religion of this present world consists it's a Religion without Religion That which Plutarch tells that the Grecians appealed to the Judicatories of other Nations because they had no Justice among them I may say of Mankind hateful and hating one another If we look for brotherly love we must seek it among the Beasts the Fowls fly by flocks the Fishes swim together by sholes the brute Beasts herd together and fold together yea Birds and Beasts of sundry kinds can endure the one the others noise only men nay which is more strange we who pretend Religion cannot allow another his thought that one should so much as think otherwise than we do except a Bird of Prey which sings not at all come among them then they are hush Repreh 1. This reproves those who look not at God as their Father but look at Adam at the next Father of their flesh as commonly men look at those by whom they get profit or credit He it is that teacheth thee to profit and to get wealth Deut. Exhort 1. To honour our God and Father of all He that honours him he will honour it 's a natural obligation He hath invited us to the marriage of his Son our elder brother and shall we come without our wedding garment It 's a feast of Charity As many as received him to them he gave power to be the Sons of God Joh. 1.12 Exhort 2. To be followers of God as dear Children Ephes 5.1 wherein walk in love As the first Adam was the Son of God so was the second Luk. 1.35 and 3.22 The second Adam may be said to be the Son of God either 1. As born by eternal Generation unto the Father or 2. As born in time unto us and in us Gal. 4. Isai 9. Vnto us a Child is born 1. According to his Eternal Generation so Prov. 8. See Hebr. 1. ãâã ãâã ãâã ãâã ãâã 2. As he is the Son of God born in time and unto us we may consider him either 1. With reference to the Jews in the fulness of time or 2. With reference to the Jews and Gentiles in these last dayes 1. With reference to the Jews in the fulness of time and so God made choice of Abraham and singled him out of the world lying in the Evil One and made him a promise of Christ to be born of him accordingly when the fulness of time was come God sent forth his Son made of a Woman Gal. 4.4 Hence it is that Matth. 1.1 the Genealogy of Christ is carried up as far as Abraham and no farther to shew that this was the Heir promised to Abraham and afterward unto David Thus in Jury was God known his Name was great in Israel Operatus est salutem in medio terrae God wrought salvation in the midst of the earth Psal 74.12 Salvation is of the Jews Joh. 4.22 Accordingly Jerusalem was the place where men ought to worship vers 21. 2. If we consider the second Adam with reference unto the Jews and Gentiles in these last days The Church of God is much more large Joh. 4.21 Neither at Jerusalem nor in this mountain but the true worshippers shall worship the Father in Spirit and in Truth In every place men pray and lift up holy hands 1 Tim. 2.8 Hence it is That St. Luke carrieth the time of Christ's genealogie up as far as Adam as he that was born the ãâã ãâã ãâã ãâã ãâã the common good the common salvation Jud. vers 2. Hence it is that as he is said to be born of the Virgin in fulness of time to the Jews to make good the promise unto them So he is said to be born of a Woman in these last days to Jews and Gentiles to make good the promise made to Adam Gen. 3.15 Yea and to Abraham that in thy seed all generations of the earth might be blessed And thus we read Revel 12.1 Of this our Lord is to be understood Joh. 16.16 17 24. A little while and ye shall not see me c. Observ 1. Behold Gods wonderful method in dispensing the means of Salvation unto all men Pointed at by the Poet Alter erit Typhys Atque iterum ad Trojam magnus mittetur Achilles Christ born in Philistia Tyre and Ethiopia Psal 87.4 5. Preached in Ephesus Eph. 2.17 Crucified in Sodom and Egypt in Galatia Gal. 3.1 Revel 11.8 The Jews become Gentiles and the Gentiles become Jews and Israelites Mich. 5.3 Castal whom he promiseth to bring out of Egypt Mich. 7.15 19. Hos 11.1 For the promise was made to the seed of Abraham that should be as the stars of heaven Rom. 9.24 28. This is the son of God the King of Israel The Israelites indeed ãâã ãâã ãâã ãâã ãâã are such in whom there is no guile Joh. 1.47 and of such an Israel the son of God is King vers 49. Thus the Jews typed by Judah made David King 2 Sam. 2.4 then the other tribes cap. 5.1 2 3. and in reducing David Chap. 19.41 42 43. Observ 2. Behold then here is the true Shilo come i. e. the son of God so Shilo signifieth his Son the true Isaac the son of the greater Father Abraham The true David born of Jesse i. e. He that is 1 Sam. 17.12 as Jesse signifieth it 's said of him that he went for an old man a type of the Ancient of days The true Josuah i. e. ãâã ãâã ãâã ãâã ãâã the Son of Nun who is that but the eternal God So Nun signifieth Exod. 33.11 But as the first Adam in his person is not only here considerable but in his nature also So likewise is here the second Adam
uncurbed and without a law and we are true Horites free to commit sin without the check of the Law Doubtless if so we are in a far worse condition than this man in the Text was we must confess we are alive selfness vitious selfness yet lives in us without the check without the instructions of the Law This man could say I was alive once now I am not I was alive once without the Law But we must confess to our own shame that we yet live without the Law Observ 3. See the condition of thousands who think themselves extreme happy men when yet of all other they are the most unhappy they think themselves the freest men when they are the most arrant slaves They have a name that they live when yet they are dead This hath been the errour of divers before our time and may be likewise our errour What an high opinion did the Corinthians conceive of themselves for whereas commonly we think highly of our selves out of a supposed worth in our selves which yet we refer not unto God the Author of it and all good but ascribe it to our own merit yea oftentimes we boast of a false gift which indeed we have not but imagine our selves to have and upon these groundless foundations despise others All these ye find together in the Corinthians 1 Cor. 4.7 8. who makes thee to differ from another and what hast thou which thou hast not received now ye are free ye reign as kings without us This was the estate of the Church of Sardis Revel 3.1 I know thy works that thou hast a name that thou livest and art dead And the like we read vers 17. of that Chapter of the Laodiceans Thou saidst thou art rich and encreased in goods and hast need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked These are dangerous mistakes which arise from our first birth from our earthly carnal and sensual life The Apostle tells us of two births which have proportionable lives Gal. 4.22 I am not ignorant what high thoughts the most of us entertain of our selves out of self-love we conceive our selves to be the children of the Promise and of the free-woman we live that life we should do we are rich and encreased with spiritual goods and have need of nothing we are alive Alas we consider not that the first birth must in every man precede the second Hagar must conceive before Sarah Ismael must be horn before Isaac the children of the bond-woman must be brought forth before the children of the free-woman Now because the Apostle speaking of himself who lived the true spiritual Christian life We saith he as Isaac was are the children of promise vers 28. and vers 31. We are not the children of the bond-women but of the free we oftentimes out of an overweening opinion of our selves and partial self-love put our selves into the number and name such Scriptures as are fitted to our mouths whereas indeed we are 't is to be feared many of us rather children of the Bond-woman as at this day that wild people who discend from Ismael call themselves Saracens as if they were the Progeny of Sarah Whereas indeed they are Ismaelites and Hagarens descending from Ismael and Hagar Would God Beloved it were not so But ye have seen that they of Corinth of Sardis and of Laodicea were deceived in their own estate and why may not we fear the like in our selves It is a dangerous thing to be deceived in a matter so nearly concerning us we presume that we are free and born of the free-woman and consider not that there is in us by corrupt nature a kind of wildness and loosness which we oftentimes mistake for the true freedom it is no shame for a man to acknowledge this for Zophar tells Job truth that this is the condition of all mankind Job 11.12 ye have for that purpose the description of the wild Ass Job 39.5 8. even such is the man by nature a free-born Ass This was typified by the first Child born to Abraham of the Bond-woman Hagar as soon as she conceived him she swell'd with pride her Mistris was despised in her eyes her Son proved accordingly ãâã ãâã ãâã ãâã ãâã a wild man a wild-ass-man or a man like a wild Ass Gen. 16.12 This estate Beloved we are well pleased withal because it sutes very well with our corrupt nature and therefore Abraham in the type is said to have prayed to the Lord Ismael might live O that Ismael might live in thy sight Gen. 17.18 and this life they desire who know no better But mark what the answer of God is unto this prayer of Abraham vers 19. Sarah thy wife shall bear thee a son indeed and thou shalt call his name Isaac c. So when we have such a desire as Abraham had let us remember Gods answer unto Abraham That the free woman the belief signified by Sarah she shall bring forth and then we shall be truly the children not of the bond-woman but of the free Gal. 4. ult Was Paul or who ever it was that passed through this condition unto the Kingdom of God was he alive without the Law once let me then commend two duties unto you 1. Despair of no man 2. Despise no man 1. Despair of no man what greater sinners read we of then they were who afterward proved Converts Our first Parents who not like Jeroboam caused only Israel but all the world to sin they lived without the Law once They had the Law written in their heart but 't was silent 't was dead to them and they lived without it till they heard the voice of God in the cool of the day Gen. 3. and why may not he whom thou despairest of hear the voice of the same God in the cool of the day when the heat of his concupiscence is over David then whom no man more displayed the honour of the Law nor testified more his affection unto it even he sometime lived without the Law till Nathan And why may we not hope but the same good God may send a Nathan here from whom descends every good and perfect gift Nebuchadnezzar he lived and who but he Dan. 4.30 Is not this great Babylon which I have built great Babylon and I have built it by the might of my power and for the honour of my Majesty all was his and he was for himself While he spake thus there fell a voice from heaven saying Thy Kingdom is departed from thee and thou shalt be driven out untill thou know the most high ruleth And why may not he who lives now without the correction and chastening of the Law as proud as Nebuchadnezzar be brought down and humbled like him and be corrected and instructed by the Law and put in fear and made to know that he ought not to live and reign but the most High since all those who live in pride he is
also to be present ever with the seed of Abraham as their Emmanuel who hath promised to be with them to the end of the world who may pluck us out of the fire and keep us from falling into it Jude vers 23.24 who may draw us to himself What is it unto us Heathen that the Lord Jesus Christ takes hold of the seed of Abraham God made promise unto Abraham that in his seed all generations of the earth should be blessed Our Apostle therefore makes choice of this expression according to his Divine Wisdom that he might ingratiate himself with the Hebrews to whom he wrote of whom Christ came according to the flesh that by this means the Jews who gloried in Abraham their Father might entertain a more venerable opinion of Christ who descended from Abraham as they did But if we look into our Lords Genealogie we shall find that he descends from Rahab of Jericho the mother of Boaz And again by Ruth the Moabitess the mother of Obed the father of Jesse the father of David But that there might be no glorying in the flesh the Apostle abstracts from Abrahams person and his carnal seed and commends unto Abrahams Faith Gal. 3.6 7. to the following of Abraham in the steps of his Faith and Obedience yea to the righteousness which Abraham obtained by Faith And therefore Esay 41.2 He called the righteous man to his faith The Hebrew word is ãâã ãâã ãâã ãâã ãâã Righteousness Such a seed of Abraham as the Lord lays hold upon Observ 1. If the Angels do Gods pleasure c. Psal 103. yet are not laid hold on by the Lord as the seed of Abraham is how much more obedient ought the seed Abraham to be whose nature the Lord Jesus hath taken upon him which also he perpetually lays hold upon If the Lord took not on him the Angels nature which is more sublime spiritual and heavenly but took the seed of Abraham more earthly how much doth this obliege the seed of Abraham Observ 2. Note here who are the true seed of Abraham whom the Lord lays hold upon not the carnal seed for so they were Abrahams seed who went about to kill our Lord who were spiritually of their father the Devil not the seed of Abraham by Ishmael for he was Abrahams seed also Gen. 21.19 But in Isaac shall thy seed be called ves 12. They then are Abrahams seed who believe in Christ Gal. 3.7 That this Faith is Faith in Christ appears vers 29. which Faith hath with it an obedient conversation such as Abraham had for they walk in the steps of Abrahams faith Rom. 4.11 12. This Faith obtains the righteousness of Faith Esay 41.2 Means Believe Gal. 3.7 What faith is this Even faith in Christ for what we read they who are of faith vers 7. ye have vers 29. they that are Christs No man comes unto Christ unless the father draw him Joh. 6. There must therefore precede faith in the Father Heb. 11.6 If Christ lay hold on us we must receive him lay hold on him by faith a living faith He is Abrahams seed that lays hold on his strength Gen. 12. Exhort Being drawn let us draw one another lay hold on one another as the Disciples did Reason Although the good will of the Father may be reason sufficient why he rather gave his Son unto the seed of Abraham for the reparation of it than to the Angels according to Matth. 11. yet because that Will of God is according to his Wisdom and Counsel no doubt good reason may be found why he waved and past by the one and took upon him and laid hold upon the other for whereas the judge of all the world will do what is right His equity and mercy rather inclined him to repair and reduce that nature which fell and falls out of infirmity and weakness than that which perisheth in its own strength and had no pretence of infirmity and weakness in it Now mans nature is weak and the Creator of it knows it well according to Psal 103. As a Father pitieth his own children 2. Another reason there is in regard of the impulsive cause of the fall The Angels are said to have sinned 2 Pet. 2.4 which St. Jude vers 6. intimates to be purely voluntary and from their own choice But the mans fall is described to be from the suggestion and deceit of the Tempter Gen. 3.2 Cor. 11. 3. Hereunto we may add the oath of God which St. Luke speaks of Luk. 1.73 The oath which he sware to our fore-father Abraham that he would give himself unto us so we read it in the V. L. Jusjurandum quod juravit ad Abraham patrem nostrum daturum se nobis So likewise I find it read in a very Ancient English Manuscript The great oath that he swore to Abraham our Father to give himself to us for so unto us a Child is born a Son is given Isa 9.6 Christ loved his Church and gave himself for it Ephes 5.25 4. Lastly there is something more Excellent and Divine in Man though it be not properly of Mans Nature as he is ãâã ãâã ãâã ãâã ãâã animalis homo whereby he transcends and excells even the Angels themselves as when God is said to breath into his nostrils the breath of life this is that which Jacob called his Honour Gen. 49.6 and David his Glory Psal 160. Psal 16.9 of which speaks Elihu Job 32.8 and 33.4 so great Honour and Glory is not imparted unto the Angels but vouchsafed to the fallen man Other Reasons we might add out of the Schoolmen which proceed rather from subtilty of Wit than any solid ground in Scripture these Reasons might incline the merciful Creator and Judge of all the world to let the Apostate Angels fall without reparation but to lay hold upon and support the fallen man Observ Even the Seed of Abraham must perish unless the Lord lay hold on it so much David confesseth Psal 19.13 Keep back thy servant from presumptuous sins And Ezechiah found by experience 2 Chron. 32.31 God left him to try him and Peter on the waters Matth. 14.31 O thou of little faith wherefore diddest thou doubt By fear and unbelief he fell out of Christ's upholding hand and by the prayer of Faith he obtained favour of the Lord Jesus that he laid hold on him again Observ The faithful are in a sure hand Eccles 9.1 Joh. 10 27-30 The goodness of Christ laying hold upon us and keeping us that we fall not c. See Notes on Gen. 25. hand on heel figured by Jacob laying hold on Esaus heel omnia in figura ibid. Note here what priviledges the believing Jews have above all other people in the world in regard of the Lord Jesus Christ They are Abrahams Seed both according to the flesh and according to the Spirit and so have a double right in him but when the branches were broken off for disobedience how much greater Grace is vouchsafed to the
thou shalt be justified c. but how should a man full of talk be justified Job 11.2 No for in many words there is vanity Eccles But when he that speaks speaketh as the Oracles of God 1 Pet. 4.11 Christ speaking in me 1 Cor. 9.1 2. so thoughts are works but then we must not think our own thoughts or speak our own words Those who do good works are justified Rom. 2.13 By what works was Abraham justified Even by the works of God wrought in him and by the same works is every Son of Abraham justified Man is said to believe yet is belief Gods work Joh. 6.29 30 33. life and resurrection is operative by works of obedience 1 Joh. 3.23 24. Jer. 51.10 Protulit Dominus justitias nostras Venite narremus in Sion opera Domini Dei nostri For as Faith is the work of God in us even so the works of Faith are wrought in God Joh. 3.21 who worketh all our works in us Isai 26.12 he is the light and the fruit of light which shines forth Ephes 5.9 Vulg. Lat. Syr. The Tree of Life brings forth fruits of Righteousness Ephes 2.4 10. So that neither light nor shining Phil. 1.11 nor Tree of Life nor fruit is ours but Gods Object But this seems harsh to some for how can our works justifie us Are not Faith and Works ordinarily opposed in Scripture Here the Apostles profession Phil. 3.9 10 11. he renounceth his own Righteousness and Works by the Law That which our Lord said Joh. 16.19 Yet a little while and ye shall see me Our Lord seems to allude to that of the Prophet Habak 2.3 whence the Apostle yet a little while and be that shall come c. Hebr. 10.3.7 faith in him that is to come and he becomes a Tree of Life in us whereby the just man lives And that which was Abrahams operative Faith here must also be every Sons of Abraham Hebr. 11.17 18 19. He believed that God was able to raise up Isaac from the dead And it is our belief if we be Abrahams Children that God is able to raise up the true Isaac from the dead Rom. 4. 1 Pet. 1.21 1 Joh. 3.3 the operative faith in the operative power of God who raised up Christ from the dead This conformity unto Christs death and suffering with him works the salvation and justifieth us 2 Cor. 1.5 where Christs works in us are our conformity unto his death That God should raise the dead was the promise made of God unto the Fathers Acts 26.6 7. that appears v. 8. This was no dogmatical point or tenent in Religion but obedience and practice v. 7. Phil. 3.9 10 11. and why should it seem incredible to us c. v. 8. since it 's testified by Moses and all the Prophets v. 22 23. But truly it seems so incredible unto most men that he who shall affirm it shall be thought a mad man as Paul was by Festus vers 24. Object How then doth Faith alone justifie The eye alone sees and the ear alone hears but neither if taken from the body and alone See Notes before on Jam. 1.22 Observ 1 Hence it appears how contrary it is to the Gospel of Jesus Christ that a man should be justified by the works of the Law Rom. 3 20-28 Observ 2. How presumptuous a tenent it is that our works should merit eternal life which is purely out of Grace and the free gift of God when ye have done all that ye are commanded ye are unprofitable servants Observ 3. A Reason of the instant ruine and desolation upon us which yet we heed not regard not but lay the blame every one on that party which is opposite unto us when the true cause is the forsaking of Gods Law and not hearkning to his voice the want of Faith and obedience of faith want of that Righteousness which is testified by the Law and the Prophets this is the true cause of our ruine and we know it not Jer. 9.12 I know well we boast every one of his Faith but where are the works where is the obedience of faith to the Commandments of God where is the most holy faith resâaining us from sin and iniquity where is the shield of Faith that might now protect us Our wicked lives our disobedience our self-love c. these declare plainly that it is not the true and precious Faith we boast of but presumption 1 Kings 14 22-27 The people did evil c. thereupon came Shishack King of Aegypt Rehoboam is interpreted by the Wise Man Ecclus. 47.23 The foolishness of the people ãâã ãâã ãâã ãâã ãâã that broad way wherein the people walk and needs must they be foolish for the broad way wherein the foolish Virgins walk See Notes on Matt. 25. with their Lamps of disobedient knowledge and dead faith This faith hinders not their looseness of life they provoke the Lord to jealousie with their spiritual fornication yea by this dead faith and disobedient knowledge they are puffed up 1 Cor. 8. they build themselves high places 1 King 14.22 23. When they did evil then they rejoyced Jer. 11.15 and were puffed up when they should have mourned 1 Cor. 5. Now comes Shishack poculum laetitiae the cup of our own joy c. this bereaves us of all the treasures of wisdom and knowledge This Shishack takes away all the shields of Gold the shields of their precious faith and Rehoboam makes brazen shields i. e. presumption instead of faith and hence they are bold one against another as Numb 14. Acts 19. Observ 4. Abraham was justified by works it is not said that Abraham justified himself by works the works are Gods and God wrought them It was the sin of the Jews that they knew not the righteousness of God and went about to establish their own righteousness Rom. 10.3 Therefore ãâã ãâã ãâã ãâã ãâã is not in use in the Active or Cal because it is none of mans business to justifie or save himself He that shall save his life shall loose it i. e. He who by his own wayes and means will go about to save his soul c. Matt. 16.25 Observ 5. Hence it appears that in some sence justification and sanctification are all one for as Righteousness and Holiness are sometime all one and the same so in reason the making righteous and the making holy must be the same Now that Righteousness and Holiness are sometime the same 't is evident Heb. 12.11 12. what he calls Holiness he presently calls Righteousness if not the same left out Rom. 8.30 Thus those whom the Apostle calls justified ones he calls also sanctified ones 1 Cor. 6.11 ye are washed i. e. baptized and being baptized ye have received the Holy Ghost and so are sanctified and being so sanctified ye daily proceed in virtue and virtuous actions Revel 22.11 And as we are justified by faith Rom. 5.1 so likewise sanctified by faith Act. 26.18 Observ 6. Nor Son or Daughter of Abraham is
next words are ãâã ãâã ãâã ãâã ãâã him that cometh unto me I will in no wise cast out So that Book which we call by the name of Ecclesiastes which is Solomons saith the Chaldee Paraphrast is in the Original ãâã ãâã ãâã ãâã ãâã in the Feminine which in the Hebrew is used for the Neuter Yea Christ himself who is the first born Son of God is often in Scripture understood by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã wisdom or wisdoms and according to the same similitude he is called Wisdom Righteousness Sanctification and Redemption 1 Cor. 1. So when we read of him in the Old Testament under the name of Saviour or Salvation the Greek Interpreters have ãâã ãâã ãâã ãâã ãâã the Latin Salutare in the Neuter according to which old Simeon in his nunc dimittis speaking unto the Father of Christ the Son Mine eyes saith he have seen ãâã ãâã ãâã ãâã ãâã thy salvation meaning Christ Thus also the Angel saith unto the Mother of our Lord ãâã ãâã ãâã ãâã ãâã c. That holy thing that shall be born of thee or is born in thee shall be called the Son of God Luk. 1.35 And the Reason may be 1. partly because divine and spiritual things are not varied by Sexes as natural and bodily things are for in Christ there is neither Male nor Female Gal. 4. 2. Partly to comprehend more expresly all kinds sexes and conditions and states of men women old young rich poor Jew Gentile bond free be he what otherwise he can be a Saint of God is born of God And other places of Scripture agree hereunto so Rom. 9.26 They are called the children of God saith St. Paul to the Saints Gal. 3.26 and the children of light 1 Thess 5.5 that is of God 1 Joh. 1.5 and born of God 1 Joh. 2.29 and 3.9 I your father and you all my sons and daughters saith the Lord Almighty 2 Cor. 6. beside many the like places so that it will not be needfull to insist longer in the proof of so known and manifest a truth but rather to enquire into the causes of this spiritual birth which are considerable in regard of God and the Saints themselves 1. In regard of God as ãâã ãâã ãâã ãâã ãâã say some Divines but rather as faciamus hominem let us make man import that the whole Trinity was employed in the making of the greater and the lesser world Even so in the spiritual birth which as the Apostle intimates 2 Cor. 4.6 was typified by the Creation of the world all the persons of the Trinity are taken up These are the Creators which the Wise Man bids us Remember ãâã ãâã ãâã ãâã ãâã thy Creators in the dayes of thy youth for the word is plural in the Original Eccles 12.1 The Makers of Israel Psal 149.2 for there also and elsewhere the word is plural Confer Job 35.10 Isa 54.5 For according to the Oeconomy and administration of these three Kingdoms observed by Irenaeus God the Father begets his spiritual sons and daughters for is not he thy Father that bought thee and hath not he made thee Deut. 32.6 And hiving promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my Father worketh hitherto saith the Son of him Joh. 5.17 Now the Son comes forth attended by these children born given and brought unto him of his Father and offering them again unto his Father saith St. Cyril with these words Behold I and the children which God hath given me Isai 8.18 which the Apostle quotes and applyes expresly unto God the Fathers bringing of those his children who are born of God unto his Son Hebr. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 for they grow up unto him in all things from new born babes 1 Pet. 2. unto perfect men Ephes 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a Man beget a man as the Philosopher speaks so God and his Minister beget the new Man in us whence the Minister is called ãâã ãâã ãâã ãâã ãâã Gods co-worker or workman together with God yea he is said to be the Father of those who are born of God and begotten by his Ministry For as wicked men are the Sons of Men and of the Devil for so in so many words the Sons of Eli were Sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews that he knew they were Abraham's Seed yet saith he ye are of your Father the Devil So on the contrary the children who are born of God are also the children born of the Minister for so St. Paul calls Onesmus Phil. 10. and Timothy his Sons 1 Cor. 4.15 and saith he begat all the Corinthians through the Gospel That 's the Seed out of which the Saints of God are begotten and born for they are not born again of corruptible Seed but of incorruptible by the Word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the operation of the Spirit of God Zach. 4.6 which moves upon this Seed in this new Creation and spiritual birth as once it moved upon the confused Seed of the world in the old Creation and like the ãâã ãâã ãâã ãâã ãâã that formative power in the womb it forms and fashions the new man in those who are born of God And as in the forming of an Embrio in the womb the first form is abolished and then another introduced and as we put out of the wax the old impression of the seal before we seal it anew so also in the forming of the New Man in those that are born of God the precedent form is wrought out of them and they wrought unto an inconformity with this world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 But are transformed by renewing of their mind Rom. 12.2 And as he who hath begotten them and called them is holy so are they holy also in all manner of conversation And these are the causes of this spiritual birth in regard of God 2. The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. By Faith in Christ we become born of God For as many as receive him to them he gives power to become the Sons of God even to them that believe on his Name who are born not of blood nor of the will of man but of God Joh. 1.12 13. so that the Saints are all the children of God by faith in Christ Jesus Galat. 3.26 Yea Faith in Christ is so necessary to the spiritual birth that these two phrases the Saints to be in the Faith and Christ the new birth to be in the Saints are taken
peril liberasti animam tuam thou hast freed thine own Soul If it be possible as much as in you is have peace with all men Rom. 12.18 The Lord requires of us only ãâã ãâã ãâã ãâã ãâã c. See Notes on Rom. 12.18 ad finem 3. There ought to be a brotherly union among men especially those who profess themselves the people of God and Christ Obser 1. The nature of our God The God of Peace and Reconciliation and commands the exercise of it among men See Notes on Rom. 12.18 2. Note hence the nature and disposition of the Lord Jesus he perswades us to reconciliation and peace one with another See Notes on Heb. 1. ãâã ãâã ãâã ãâã ãâã 4. Our Brothers offence makes a breach in this Union as one string out of tune 5. It lies much in thy power to make up this breach Reconciliare saith our Lord be reconciled Doubt 3. My Brother hath somewhat against me perhaps because I walk not in his way of Religion I do not worship his Idol perhaps the Preacher teacheth such doctrine as is simply necessary to salvation as dying to sin daily or he is offended at my strictness of life he hath as he thinks somewhat against thee Answ Hoc aliquid nihil est this is a certain Rule Nothing that is simply unlawful ought to be done for the avoiding of any mans offence nor that which is necessary to be done or taught ought to be omitted therefore because some or other take offence It is true regard is to be had to the weak and ignorant who are to be informed and supported but when men take offence because the truth and life of God thwarts their sinful practice and vain opinion in this case Scandaliza fortiter scandalize and spare not This is warranted by our Lords Doctrine Mat. 15. Knowest thou not say some to him that the Pharisees were offended at thy doctrine Let them alone saith he they are blind leaders of the blind i. e. their own malice hath blinded them and caused them to stumble and take offence Our Lord saw there was a necessity of teaching the doctrine of the Sacrament spiritually John 6. And we see and have seen what necessity there was for it since thousands understood the Sacrament amiss Our Lord therefore would not omit the doctrine though the Capernahites took offence at him Nor may we for that reason omit the same spiritual doctrine though the stream run the quite contrary way Error dum non resistitur approbatur there 's great danger that the truth of Life Righteousness and Doctrine may be oppressed or hidden and falshood and lies taken up and owned for the truth by our silence In this case therefore scandaliza fortiter offend and spare not Doubt 4. First go be reconciled unto thy Brother Some man will say I owe my Brother no grudge nor have I ought against him Why then should I go and be reconciled unto my Brother Or if my Brother have offended me I freely forgive him what need then is there that I first go and be reconciled unto my Brother I answer our Lords Speech relisheth of the Hebraism and is here to be understood in the reciprocal form or Hiphael so that be reconciled is as much as use diligence that thy Brother be reconciled to thee for that 's the business of the Text. Thou hast offended thy Brother and thy Brother hath something against thee it concerns thee therefore to go and pacifie thy offended Brother and be reconciled unto him This will appear the better by a like business 1 Cor. 7.11 The woman had departed from her husband the fail lay on her part let her be reconciled unto her husband i. e. let her use all means to pacifie her husband and so be reconciled unto him Obser 6. Reconciliation is a work to be speedily done ãâã ãâã ãâã ãâã ãâã Go go hence away about it so much the word imports as I shewed before Repreh 1. Those who will not be reconciled unto their Brother there are many such difficiles homines of an harsh and rugged disposition untractable men Little do such consider that condition wherein they are It is observed among the Jews ancient Customes that he who offended his Brother should endeavour to appease him if he will not be pacified he was then to take three of his friends who should make intercession for him and that twice or thrice if so he will not be reconciled he then goes his way and leaves him Such an one who will not be reconciled for that reason is called ãâã ãâã ãâã ãâã ãâã i. e. a Sinner This is no small blemish for to be called Sinners it 's the brand of notorious wicked men in Scripture Gen. 13.13 The men of Sodom were evil and sinners And the sinners the Amalakites 1 Sam. 15.18 Corah Dathan and Abiram the sinners Numb 16.38 Such were they accounted who would not admit of any reconciliation they were Sinners an Heathen and Publican Yea such a one declares himself to be no Son of Abraham he condescends and yields and parts with his right for peace sake He is no Son of Isaac he was facile gentle and yielding to reconciliation to Abimelech who had wronged him Gen. 26. He is no Son of Jacob or Israel they are easily pacified and reconciled and seek no revenge and therefore 1 Sam. 21. when the Gibeonites complained to David that Saul had slain some of them and desired therefore seven of his Sons to be hang'd to expiate the crime The Scripture lest these Gibeonites should be mistaken for the people of God tells us that those Gibeonites were not of the Children of Israel but of the Amorites The true Children of Israel would not be vindicative or revengeful they would easily be reconciled No these were Gibeonites Elevati iniquitate proud in their sins of the remnant of the Amorites bitter men and great talkers of Religion no true Israelites Such ãâã ãâã ãâã ãâã ãâã no Sons of Abraham Isaac Jacob such Gibeonites and Amorites are all they who will not be reconciled unto their Brother Exhort Be reconciled unto thy Brother It is our Fathers Command that we be merciful it is his pattern and example that we be merciful as our Father which is in Heaven is merciful an argument of Gods unspeakable love See Notes on Hebr. 1. Yea though our God be pars laesa the party offended yet he O the wonderful condescent of our God! useth means and sues to us for reconciliation with us 2 Cor. 5.18 He hath reconciled us to himself yea consider his good nature towards us he hath revealed himself slow to anger Exod. 34. And when it is kindled it is soon out he keeps not his anger for ever Psal 183. nay for a small moment I have forsaken thee but with great mercies I will gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the
prevail ãâã ãâã ãâã ãâã ãâã it is for a testimony 4. It 's natural to the Disciples to do good 5. It 's the precept of the Lord unto us Obj. But they shun us they avoid us they seperate us from their company Answ If they avoid thee follow them with love and doing good doth not our God do so to us Obser 7. The Lord can restrain his Sun from rising cause it to stand still go back He hath done both He can with-hold his rain give it dispensation hereby where and to whom he is pleased to bestow it He hath done so He hath rained upon one City and not rained upon another But he chooseth rather to do good unto all to bad and good just and unjust Obser 8. The Sons of our Father which is in heaven ought mainly and principally to look after the heavenly inheritance an inheritance undefiled Ye have in you a better and more enduring substance heavenly things in Christ spiritual blessings He gives us possession of heavenly things in Christ the earnest of the spirit as a Clod of earth gives possession of the whole field Eph. 2. As for the earthly things they are our Fathers and he knows what you have need of Hence it is that the earthly things are called ãâã ãâã ãâã ãâã ãâã Luk. 16.11 12. If ye have not been faithfull in that which is another mans Envy not the gifts to the Sons of Keturah while the inheritance is Isaac's and ours if we be as Isaac was Gal. The heaven of heavens are the Lord's the earth he hath given to the children of men Repreh A just reproof of many who say that their Father is in heaven yet all their care and labour is about the earth and earthly things Look into the business of the world Si spes refulgeat lucri If there be any gain to be gotten it 's a thousand to one but one Son of God or other is engaged in it or any place of profit Obj. Wherein doth their Godliness consist Answ Their whole business is about earth and earthly things We must take their word for it that they are Sons of God otherwise they seem to be the children of this world as proud more envious more covetous extreme wrathful and revengeful wherein consists their Souls their God their Lives yet they keep the Sabbath hear and break bread just such Sons of God the Prophet Esay speaks to Esay 1. bring no more vain oblations c. yet they keep the Sabbath cease to do evil Repreh Who entertain hard opinions of God that he hath decreed everlastingly to destroy the greatest part of mankind without any consideration of sin How can this stand with the goodness of God and the Precepts of Christ to his Disciples surely it is rather for the winning of all men unto God Exhort 1. Envy not the Earth to the earthly man it is his portion Abraham gave gifts to the Sons of Keturah Esau went into the Countrey My Son all that I have is thine Exhort 2. Pray for them who despightfully use you and persecute you that ye may be the Children of your Father c. He shall love thee more than thy Mother doth Means 1. Renounce all hateful thoughts 2. make much of and prize highly all thoughts which tend this way of love they come from God for Nature never ascends thus high Water ascends no higher than the Fountain whatsoever is of the flesh is flesh and proceeds no farther man's reason is against it John 3.6 Julius Caesar is said to have honoured Pompey whom he had overcome and set up his Statues which others threw down Psal 139.17 How precious are thy thoughts O God! V. Lat. hath Nimis honorificati sunt amici tui Domine Thy friends O Lord are highly honoured put both together how precious are thy friendly thoughts thy thoughts that tend to neighbourly love Hast thou such thoughts in thee to be reconciled to thy enemy to win him to God and so to thy self These are God's they are none of ours for we cannot think any thing of our selves 2 Cor. 2. Thus we understand Jer. 9.23 24. I am the Lord who exercise loving kindness judgment and righteousness in the earth How doth the Lord this but by putting in our mind good thoughts for without him we can do nothing this is therefore called the kindness of God 2 Sam. 9. David had all along preserved Saul's life from destruction 1 Sam. 24.16 and 26. That ye may be the children of your Father c. That is say some that ye may be like your Father which is in heaven and so indeed some Greek Copies have ãâã ãâã ãâã ãâã ãâã instead of ãâã ãâã ãâã ãâã ãâã like instead of what we turn Children But that comes short of the genuine intention of our Lord here unless we understand what they call an essential similitude and likeness But indeed our Translation here comes short of what is the true meaning of ãâã ãâã ãâã ãâã ãâã as all know who know the Greek Tongue ãâã ãâã ãâã ãâã ãâã signifieth Sons not Children at large So that our Lord here would have the strong and abler Sex understood As where ever we read the Children of Israel as we often may the words are ãâã ãâã ãâã ãâã ãâã the Sons of Israel That ye may be the Children of your Father which is in heaven The Lord's aim is the aim of all true Religion to render us like unto himself He hath a large heart and he would that we should be men according to his heart The Childrens duty is Patrizare to imitate their Father Obser 1. A man is not altogether passive in his spiritual filiation or sonship Our Lord exhorts him to love his enemies that he may be a Son of God Obser 2. Spiritual filiation is wrought by such actions as God's actions are Phil. 2.15 Col. 3.12 Similitude to God or unto the Evil One makes children to the one or the other of God or of this world Ezec. 16. John 8. Obser 3. Our Lord raiseth up his Disciples thoughts and desires to the highest pitch of holy ambition even to be like unto the most high God to be above the earth and earthly things ãâã ãâã ãâã ãâã ãâã to have their conversation in heaven Phil. 3. But 2 Chron. 14.4 they must seek the Lord and do his Commandments Mean time this holy ambition supposeth that they are Disciples that they are such as deny themselves and really and truly take up their cross daily and follow the Lord Jesus Consider this well because I know there are many high-flown Christians who climb up into the fold another way not that they do so but imagine they do so Perveniri ad summum nisi ex principiis non potest There 's no coming to the end but from the beginning Repreh Those imagine themselves to be the children of their Father which is in heaven before they have performed this and other such duties upon earth who
in special he saith of the Apocalypse Totum volumen Johannis quod Revelationis titulo praenotatur esse mysticum Revelatione nos indigere ut possimus cum Propheta dicere Revela oculos meos considerabo mirabilia de lege tua And when the most conceive that its enough to repent and believe though it were to be wished all came thus far did they not believe that Jesus is John the Baptist This was the summ of his doctrine Nay they believe not so much for he required also amendment of life But to believe that Jesus is the Son of God is a victorious Faith A Faith that overcomes the world is our Faith such That will soon be tryed All that is in the world the lusts of the flesh the lusts of the eyes and the pride of life is not of the Father 't is none of the Fathers Revelation but is of the world Is our Faith so victorious Have we overcome the lusts of the flesh the lusts of the eyes and the pride of life otherwise no doubt we believe not aright in the Son of God for this is the victory that overcomes the world even our Faith And who is he that overcomes the world saith St. John but he that believes that Jesus is the Son of God so that ye may make the question who hath believed our report and to whom is the arm of the Lord revealed through which we overcome the world I beseech you let us judge our selves impartially if our heart follow our eyes if we serve divers lusts and pleasures if we spend our time in the flesh to the lusts of men if we work the will of the Gentiles if we walk in lasciviousness lusts excess of wine revellings and banquettings Surely the world overcomes us we do not overcome the world if we yield to these lusts of errour the Son of God is not revealed the man of sin 's revealed in us That Son of perdition is revealed with all deceivableness of unrighteousness in them that perish for were the Son of God revealed to us we would be other manner of men We know saith St. John that when the Son of God shall appear or be revealed we shall be like him for ye know that he is revealed to take away our sins and in him is no sin Whosoever sins hath not seen him nor known him 1 Joh. 3. 2. Nor ought any man to take offence that I question his Faith in the Son of God if iniquity abounds in him which cannot consist with the Fathers Revelation of his Son for what if we excel in knowledge We know that we all have knowledge saith St. Paul 1 Cor. 1.4 Yea he may speak to us as he speaks to the Corinthians I thank my God alwayes in your behalf for the Grace of God which is given you by Jesus Christ that in every thing ye are enriched by him in all utterance and in all knowledge c. That ye come behind in no gift and he may add the following words Ye wait for the Revelation of our Lord Jesus Christ And may not his Argument be applyed to us and prove that we believe rather the suggestions of flesh and blood than the Fathers Revelation of his Son yea may he not confidently appeal to many of us as well as unto them Are ye not carnal for whereas there is among you envying and strife and divisions are ye not carnal and walk according to man i. e. according to flesh and blood for when one saith I am of Paul another I am of Apollo nay of others far inferiour unto these are ye not carnal and walk according to man O Beloved this perswasion is not from him that calleth you this revelation is not from the Father This wisdom descends not from above but is earthly sensual and devilish for where envying and strife is there is confusion and every evil work The Revelation of our Father which is in Heaven the wisdom that descends from above is first pure then peaceable gentle easie to be intreated full of mercy and good fruits without wrangling and without hypocrisie Whence 't is evident that the Fathers Revelation of his Son is not so generally believed as was imagined nor is it such an extempore business as many perswade poor distressed souls No no something first must be removed that hinders then some positive helps applyed before we can receive the Fathers revelation of his Son for 1. God opens the ears of man and seals their instruction saith Elihu that he may withdraw man from his purpose and hide pride from man and his instruction is to save our selves from the untoward Generation from the crookedness of the Generation To the first saith Hugo is required secreta habitatio privacy and retiredness 't is his challenge look throughout the Scriptures and see whether God ever spake in a crowd but as often as the Father would reveal his Son unto men he spake not to Nations or People but to men apart to some few of many in the silence of the night in the fields in desarts in mountains in vallies So he revealed himself to Noah to Abraham to Isaac to Jacob to Moses to Samuel to David and all the Prophets Thus he And shall we think the God and Father of our Lord Jesus Christ will reveal his Son to us who by profession are monastical men if we live in a crowd if we symbolize and conform our selves to the lusts of vain men if we please every base and foolish humour of fantastick and dissolute companions Surely no for God gave the Revelation to his Son to shew unto his Servants not unto the Servants of men not unto the evil servants which eat and drink with the drunken And therefore our Saviour when he gave sight unto the blind man and anointed his eyes with spittle and clay an emblem of the earthly man and the weakness of flesh and blood he sent him to wash in Siloam the pool of him that was sent i. e. of Christ 2. Which is the second instruction to wash and cleanse our selves from all pollution of flesh and spirit to lay aside all filthiness and superfluity of naughtiness whether it be 1. Fleshly wisdom and knowledge falsly so called the veil upon the mind or 2. Fleshly lusts unbelief obstinacy false virtues all feigned shews and appearances of holiness and righteousness the veil upon the heart and then we shall receive with meekness the Son of God the engrafted word which is able to save our souls Both these are wrought by the Law of God the Father and the doctrine of St. John for we must not believe many false Teachers and blind Guides who out of pretence of magnifying Christ and his merit but indeed in favour to their own lusts transgress and pass over the Law and leap over John Baptists head and lead their blind followers all promiscuously and without difference immediately unto Christ and tell them at all adventures that Christ hath
Question touching the good to be done and the life thereby to be obtained If thou wilt enter into life keep the Commandments The Master excepts against his Disciples Compellation Why callest thou me good And is not the Masters exception liable also to an exception for is not the Master good is he not his Fathers Goodness Hos 3.5 And why then doth he except against his Disciple who calls him good This seems to be the reason of our Lords exception viz. That he might elevate and raise the thoughts of that Pharisaical young man to some higher thing than he saw or acknowledged in the person of Christ that he might insinuate his Deity and God-head Our Master Christ gives us all a good Example of modesty His Disciple calls him Good Master And he points him from himself to his Father as the Fountain of Goodness His Disciples had learned this lesson of their Master Act. 3.12 Why marvel ye at this and why look ye at us as if by our power or holiness we had made this man to walk No not they The God of Abraham Isaac and Jacob hath glorified his Son Jesus Therefore c. Act. 14.15 Our Master excepts against his Disciples Question for so I find it in a very ancient reading ãâã ãâã ãâã ãâã ãâã Why dost thou ask me concerning good So the Vul. Lat. constantly read it Quid me interrogas de bono and the most ancient Translation in English What askest thou me of good things And thus the ancient Fathers Hierom Augustine read these words Our Lord therefore here excepting against his Disciples Question as imperfect intimates thus much unto him That it is not sufficient that he tell him what good is to be done unless God himself who alone is good enlighten his understanding and give him strength to perform that good 3. Our Master gives reason of his exception There is none good but one that is God The old reading of these words was ãâã ãâã ãâã ãâã ãâã There is one good unto which the Syriack added a Supplement and Interpretation that is God The reason then of our Lords Exception is to discover that leaven of the Pharisees wherewithal this young man had been leavened An Opinion that if he knew what was to be done he was able of himself to do it Hence we learn that there are not two Fountains of Goodness but one only which is God alone from whom descends every good and perfect gift Jam. 1. God therefore is the ãâã ãâã ãâã ãâã ãâã the essential Good whence all who may be called Good participate of his Goodness Deut. 6.4 where ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã have their Letters extraordinary great not only to intimate that we ought to give great attention thereunto but because ×¢ is 70. and 74. the four parts of the world whereunto Abraham was to look Gen. 13. and the 70 Nations therein should worship this one God the Father Jehovah our God God with us the Son and Jehovah one the Holy Ghost God in Unity and Trinity which the Apostle explains 1 Joh. 5.7 Whence the Septuagint Translators of the Bible into Greek being questioned by Ptolemy King of Aegypt concerning the right ordering of a mans life and happy administration of a Kingdom though the Questions are so many and different as the persons yet every one refers every particular Good to God 4. Our Lord resolves the Disciples Question touching the Good to be done and the life thereby to be obtained If thou wilt enter into Life keep the Commandments wherein we must enquire 1. what 's here meant by Life 2. by entring into Life 3. what by keeping the Commandments 4. how and why he who will enter into Life must keep the Commandments 1. Life is here to be understood as Eternal Life in the former verse 2. Eternal Life is here decyphered as a place whereinto one goes or enters as the like phrase imports to enter into the Lords Rest his Peace his Righteousness and to enter into the Lords Joy The same is meant by entring into the Kingdom of God all which we may understand from the figure of them all the Holy Land which was a type of Gods Kingdom of his Rest his Joy of the Eternal Life 3. By keeping the Commandments is here understood the Observation of the Precepts of the Moral Law the Decalogue or Ten Words as Solomon exhorts his Son or Disciple Prov. 7.1 2. My Son keep my Words and lay up my Commandments and live and my Law as the apple of thine eye Obser 1. Life which our Lord here speaks of and the Eternal Life which the Young man inquires after are all one viz. that Life of God from which we have been alienated yea the Kingdom of God and his Righteousness his Peace his Joy his Rest yea God himself For he is our life and the length of our dayes Deut. 30.2 Obser 2. The Young man inquires how he may have Eternal Life and our Lord answers him If thou wilt enter into life keep the Commandments we then have Eternal Life when we enter into Eternal Life and not till then So Joh. 3.3 with the 5. so that a man neither hath nor knows Eternal Life unless he be in it which is well worthy their observation who will needs have assurance of Eternal Life not but that I know good assurance may be had of it but withal I find that men are extreme deceitful in this very argument they would be sure of their Salvation and of Life Eternal that they might go about some thing else and take no more thought or care for Eternal Life and Salvation A man hath then Eternal Life when he enters into it and is an actual possessor of it Obser 3. The Commandments are to be kept by him who will enter into Life The reason See Notes on Jam. 1.22 confer Notes on Exod. 20.3 6. Against this doctrine all the subtilty of the Serpent and all the sophistry of men have devised arguments See Notes as above Some would elude this distinguishing Salvation and Eternal Life for why say they the young man did not ask Christ by what means must I be saved for then our Lord had said by Faith Believe and thou shalt be saved but he dreamed of merit of works I answer to be saved and to inherit Eternal Life is one and the same thing for Salvation imports two terms as to be delivered from sin and to be preserved unto Gods Everlasting Kingdom And what else is meant by 2 Tim. 1.10 Having abolished death he hath brought Life and Immortality to Light by the Gospel Hence it appears that the Commandments of God may be kept Our Lord requires no other Condition to the entrance into Life Eternal than the keeping of Gods Commandments Now if this Condition were impossible to be fulfilled it were then all one with a Negative or an exclusion out of Eternal Life why Conditio impossibilis aequipollet negativae And so
the event of their preparation While the Bridegroom tarried they all slumbred and slept Whence these Divine Axioms are observable 1. The Bridegroom tarried 2. they all slumbred and slept 3. while the Bridegroom tarried they all slumbred and slept 1. The Bridegroom tarried The word here rendered tarried is ãâã ãâã ãâã ãâã ãâã to stay a time which answers most what to the Hebr. ãâã ãâã ãâã ãâã ãâã Gen. 32. Moses tarried in the Mount with God or stayed a time the word here Which stay or prolonging of time may be considered either in regard of him who stayes or prolongs his time for good reason as 't is observed Samuel did 1 Sam. 13.8 9 10. And Saul tarried seven dayes according to the time that Samuel had appointed and Samuel came not his people were scattered or in regard of him or them who wait or expect that time That we may the better understand this we must know what was the ancient custom of solemnizing marriage there were Three distinct times First ãâã ãâã ãâã ãâã ãâã or disponsalia wherein the Virgin was Espoused and Contracted unto the Bridegroom when stipulation and promise were wont to be made between them whence the names of sponsus and sponsa are a spondendo from their mutual promises one to another The second time was called ãâã ãâã ãâã ãâã ãâã when the Bridegroom going out of his own house was brought unto the house of the Virgins Father or Father to his Spouse which was to visit her Thirdly ãâã ãâã ãâã ãâã ãâã when the Virgin Espoused was brought into the house of her Husband when the Marriage Feast was made which they called Repotia when the Marriage was consummated and perfected When the Bridegroom therefore here is said to tarry or stay this time is to be understood which was wont to be between the betrothing and the consummating or finishing the Marriage which was not only usual among the Romans and Lacedemonians and other Nations but among the Jews also that there was a set time after Espousing and Contracting before the parties so Contracted came to live together Deut. 20.7 What man is there that hath betrothed a Wife and hath not taken her let him go and return again unto his house lest he die in the battel and another man take her so 21.13 And she shall put off the Garment she was taken in and shall remain in thine house and bewail her Father and her Mother a month long and after that shalt thou go in unto her and marry her and she shall be thy Wife so Judg. 14.7 8. And Sampson went down and talked with the Woman which was beautiful in his eyes and within a few dayes he returned to take her to wife Thus we understand Mat. 1.18 When as Mary was betrothed to Joseph before they came together she was found to be with Child of the Holy Ghost According to this ancient custom of God's People we understand the 24th of Genesis where Abraham's Servant having travelled unto Mesopotamia with Authority from his Master to provide a Wife for his Son he obtains her consent and promise there which was Espousing by a Proxy afterward she being brought to Isaac Isaac took her and brought her into his Mother Sarahs Tent which discovers the gross mistake of many who from hence huddle these things into one as if there were no difference of time at all between Espousing and Marrying which it's evident were different actions and with great solemnity performed at divers times and was here the ground of the Bridegrooms tarrying Observ 1. That there are three certain special times observable in the Marriage between Christ and the believing Soul 1. Of Espousing and Contracting with the Lord such was the ãâã ãâã ãâã ãâã ãâã when the Lord and the believing Soul promise mutual Faithfulness Hos 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in loving Kindness and in Mercies and vers 23. I will sow her unto me in the Earth and will have mercy upon her that had not obtained mercy 2. An interval and space of time after betrothing ãâã ãâã ãâã ãâã ãâã Hos 3.3 And I said unto her thou shalt abide for me many dayes thou shalt not play the harlot thou shalt not be for another man so will I also be for thee 3. A time of coming together and uniting with him cohabiting ãâã ãâã ãâã ãâã ãâã which we call Wedding from the Dutch word Wedden to promise and wed of Truth Faith Love and Obedience which promise the Bride makes to her Bridegroom at their cohabitation and coming together when reciprocally the Bridegroom promiseth to his Bride as Zach. 8.8 I will bring them and they shall dwell in the midst of Jerusalem and they shall be my People and I will be their God in Truth and in Righteousness Jesus said if a man love me he will keep my words Joh. 14.23 And my Father will love him and we will come unto him and make our abode with him 4. Hence every Soul may learn in what estate and condition it is toward God in Christ whether yet we stand out and are at a distance alienated from the Life of God while yet the Ambassadors of Christ wooe us and beseech us to be reconciled unto him 2 Cor. 5. Or whether we have contracted our Souls and given our consent I am content to do thy will O Lord c. Or whether our Lord refresh us with his gracious visitations and rain his Manna of Consolation upon our souls Whether He comfort us with his Spiritual Bread of his Living Word and with his Spiritual Drink the Wine of his Holy Spirit until He comes to be our Life 1 Cor. 11.26 As often as ye shall eat this bread and drink this cup shew ye forth the Lords death untill he come Or whether our Lord own and take us to himself and make his abode with us as before in the 14th of John 23. and 2 Cor. 13.11 Finally Brethren be ye perfect be of good comfort be of one mind live in peace and the God of Love and Peace shall be with you 5. Hence we learn what is the common profession of believers in Christ they are such as wait and expect his Coming they are such as stay themselves upon him while he yet tarries until he come unto them That although the time between the Espousing of the Soul to Christ and the consummating of the Marriage be long ãâã ãâã ãâã ãâã ãâã tedious yet they wait watch and pray I say again watch Which waiting and expecting of him is either according to the flesh or according to the spirit 1. According to the flesh and thus while he tarried under the Law before He was manifested in the flesh He was called the desire of all Nations Hag. 2.7 For thus saith the Lord of Hosts yet a little while and I will shake the Heavens and the Earth and the Sea and the
take up his Cross daily and follow his Lord. What is the Cross or rather what is it not he who undertook to write a Clavis Scripturae a Key wherewith to open the Scripture saith the Cross is Omnis generis calamitas piorum praesertìm veritatis causa tolerata But if affliction and persecution such as he understands were the Cross of Christ then must the Church be alwayes in persecution and never out of it why so because the taking up and bearing the Cross is the Disciples daily exercise Luk. 14.26 Besides if afflictions which befall all men as well without as within the Church were the Cross of Christ then should all men bear the Cross and consequently all men should be Disciples both which are very absurd and therefore that from whence they follow But what is the Cross What else but the Christian patience which St. John calls the patience of Jesus Christ Rev. 1.9 Hebr. 12. This our Lord understands by the narrow way Mat. 7. by his yoke Mat. 11. figured by the Altar of burnt offering it is the power of Christ imparted unto the Disciples whereby they are enabled to crucifie and kill every sin and the temptations thereunto The death of Christ operative in us 2 Cor. 4.10 11 12. which we bear about in our bodies All what ever befalls us good evil or mixt all must be laid upon the Cross all must be cast into the fire upon the Altar 1. That which is truly good as spiritual joy love c. 2. Simply evil as carnal joy worldly sorrow 3. Mixt of both these for so good and evil are mingled together as ãâã ãâã ãâã ãâã ãâã divers kinds of metal whence they have their name But if the pure Gold be cast into the fire it comes out full weight only more bright all the good is saved yet so as by fire all the dross is consumed This was figured by Abraham offering up his Son Isaac spiritual joy he came off alive the Ram carnal joy that was consumed Joseph was in prison with two Malefactors one he restored to his place the other he hanged Gen. 41.13 Moses slew the Aegyptian but saved the Hebrew The true Joseph the true Moses condemned the evil thief and saved the good one All these had contracted some polution by mixture with evil and therefore the Gold must be cast into the fire Isaac must be laid upon the Altar the Butler must be imprisoned the Hebrew must be rebuked the good thief must suffer in the flesh that his spirit might be saved in the day of the Lord. Observ 1. This shews the reason why there are so few true Disciples of Jesus Christ among the great crowd of those who pretend to follow him The Doctrine taught in Christ's School requires of the Disciple relinquishment forsaking denial of himself cutting off the hand of evil doing cutting off the foot of pride plucking out the eye of false vision abrenuntiation and detestation of all iniquity suffering daily the death of all and every sin daily bearing about in our bodies the dying of the Lord Jesus to be humble meek patient obedient long-suffering merciful sober temperate holy just loving in these and such as these consists the essence of Christ's Disciples all of them things irksom horrible and abominable to flesh and blood And therefore 't is no wonder that there are so few true Disciples and Followers of Christ even among the great crowd of Christians Exhort To become Disciples of Christ that so we may know the mysteries of the Kingdom of God how can that be done what doth our Master require to make us Disciples Self-denial and taking up the Cross and following him through his death into his life in faith humility meekness patience love obedience But how shall I obey except first I know True thou art not utterly without all knowledge obey therefore what thou knowest To him that hath not denied the bruitish self the Scripture saith be sober let not your hearts be overcharged obey that precept which the very beasts obey neglect not the meanest precept Whatsoever he bids ye do that do fill the water-pots with water if thou hold that he will turn it into wine To him that hath shall more be given Depart from all known iniquity Dan. 9.13 Believe every Precept every command Oportet discentem credere add to your faith virtue and then followeth knowledge be followers of them who through faith and patience inherit the promises Heb. 6.12 which promised inheritance the Lord vouchsafe unto us through Jesus Christ our Lord such self-deniers such cross-bearers and such as persevere in so doing and only such are the true Disciples of Jesus Christ and know the mysteries of the Kingdom of Heaven Add to these two Lessons a third Continuance in the known Doctrine of Christ Joh. 8.32 If ye continue in my word then shall ye know the truth and the truth shall make you free 1. The Disciples know the mysteries they are ãâã ãâã ãâã ãâã ãâã they are the only qualified men and fit for entrance into Christ's School of mysteries All Masters and Teachers require fear reverence humility meekness and love in their Disciples and such are in the Disciples of Christ for the fear of God is the beginning of his wisdom Psal 111.10 Psal 25.14 The secret or mystery of the Lord is with them that fear him and he will shew them his Covenant ãâã ãâã ãâã ãâã ãâã i. e. and his Covenant is with them that fear him to make them know it So Marg. We need not go beyond that Psalm for the second qualification vers 9. The meek he will teach his way This more distinctly we may conceive according to the dispensation of the three persons of the holy and blessed Trinity who are all Teachers and have their Disciples to whom they reveil the mysteries of the Kingdom of God Isa 30.20 Thy Teachers shall not be far from thee ãâã ãâã ãâã ãâã ãâã but thine eyes shall see thy Teachers It is in the form plural but rendered in most Translations in the singular noting the Unity in Trinity but that it is understood of God the great Teacher the next words prove Thine ears shall hear a word behind thee 2. Every Teacher requires belief Oportet discentem credere God the Father hath his Disciples Isa 8.16 Seal the Law among my Disciples whom he brings up under the Paedagogie of the Law which is the Fathers Law Psal 40.8 Hereby he corrects us and instructs us and makes us partakers of his holiness hereby he reveils Christ unto us Gal. 3. who is the holy of holies as he is called Dan. 9. Holiness of holiness He is that other Teacher our Master Christ Observ 1. The great Mystagogus is the free dispenser of mysteries he reveils them to whom he will only unto Disciples and persons qualified and fit to receive them He taught Elisha at the plough and David at the sheepfold Amos among the herdsmen of Tekoa
as appears Matth. 10.38 compar'd with Matth. 11.1 but if we look Mark 8.34 He speaks to a greater Auditory when he had call'd the people to him with his Disciples also He said unto them whosoever will come after me let him deny himself and take up his cross and follow me And yet the Lord Jesus taught a far greater number this Doctrine as being such as nearly concern'd all He said unto all who were they and how many Luke 14.25 there were great multitudes with him And he said unto all if any man will come after me let him deny himself and take up his cross daily and follow me Which two duties are considerable either severally or joyntly severally and so we read them severally taught self-denyal Tit. 2. Taking up the Cross Matth. 10.38 Answerably the persons invited generally and particularly may be applyed to the respective duties and so the Text will afford us these Lessons A follower of Christ must deny himself our Lord said to all he who will come after me let him deny himself and take up his Cross He said if any man will come after me c. A follower of Christ must take up his Cross our Lord said to all he who will come after me let him take up his Cross he said if any man will come after me c. Again the words may be joyntly considered as they lie in the Text with reference to the former words and so he said he asked he charged And the reason of this he expresses in the foregoing verse For the Son of man must suffer many things c. But he said to all if any man will come after me let him deny himself and take up his Cross daily and follow me Observ 2. Notable is the wisdom of our only Master Christ who teacheth not all his Doctrine at once nor to all but having his harsh but necessary Lesson to be communicated unto all he imparts it first to a few of his friends and perceiving it to be taking with them he propounds it to more and seeing it thrive with them he propounds it unto all and God grant it may be taking with us We may consider this Text either absolutely and in it self or with reference unto the words foregoing In the words absolutely and in themselves considered we have the qualification of all such as will be followers of Christ expressed in two general duties self-denial and taking up the Cross 1. The duty is self-denial wherein we must enquire 1. what is here meant by a follower of Christ 2. what by self-denial 3. what it is to deny ones self 1. A follower of Christ is not such a one as imitates him in the tenents and opinions of Christian Religion such as the followers of the Philosophers and Physicians were as they who held the same tenents of Plato or Aristotle Hippocrates or Galen might be said to be their followers But he is a true follower of Christ who imitates him in his death and life Be followers of God as dear children and walk in love as Christ loved us c. leaving us an example that we should follow his steps who did no evil nor was there guile found in his mouth c. such a follower of Christ must deny himself A mans self may be understood two wayes in respect of sin and of grace that we may understand this the better we must know that there are in a Christian man largely taken the abridgement of three men rational sensual and sinful ãâã ãâã ãâã ãâã ãâã is to deny to which ãâã ãâã ãâã ãâã ãâã adds vehemency and intenseness of denial ãâã ãâã ãâã ãâã ãâã One who denies universally and generally saith Suidas So that ãâã ãâã ãâã ãâã ãâã here used to deny ones self is utterly and universally to renounce our twofold self when the Christian man resolves his sensual and rational mind will and affections into the mind of Christ and will of God and when he resigns up the gifts and graces of God as not his own or belonging to himself but as belonging to God and received of him 1. Examples of the first we have Tit. 2. to deny ungodliness c. 2. Of the second 2 Cor. 10.5 casting down imaginations 3. I came not behind the very chief Apostles though I am nothing 2 Cor. 12.11 Gal. 2.20 I live yet not I but Christ lives in me The reason of this Self-denial appears from a double necessity precepti medii of the precept or command given us and of the grace or means afforded us thereunto Whence we may first observe that our Lord here points us to the Tree of Wickedness as Job calls it Job 24.20 That plant which is not of our heavenly Fathers planting and commands us to lay the Axe to the root of that Tree even Self-love whence all wickedness grows The foundation of that City of the world the flesh and the Devil Duo amores faciunt duas Civitates The two loves make two Cities the love of God and the love of ones own self 2. Note the great Idol Self the great Diana of the Ephesians of all vain desires which Asia the world worshipped Act. 19. is here pointed at to be subdued for Rev. 12. we find the Moon viz. the mutable world under the Churches feet 3. Hence take notice that mankind is become a perverse and crooked generation though created or made upright holy just and good The Daughter of Abraham the high Father is ãâã ãâã ãâã ãâã ãâã crooked perverse bowed down 4. Observe this Divine Off-spring now thus perverted the Son of God comes to to make streight 5. Note man can never do this of himself 't is our Lords saying without me ye can do nothing nor will God do this without man He who will come after me let him deny himself again man with God may do this and all things I am able to do all things through Christ who inwardly strengtheneth me 6. Note here the true qualification of all those who are admitted into Christ's School 7. Mark hence the reason why this Doctrine of Self-denial finds so little acceptance so few Disciples 't is a hard lesson self-love the great Idol of our heart stands in the entry Antichrist hath more followers than Christ the Gnâmon directing to Christ neglected self-denial 't is not study though diligent and great without this can enter us into Christ's Kingdom the love of God will not suffer us long in a foreign being search after that love Use hence is for reproof of disobedient men Tit. 1.16 who profess they know God but in works they deny him being abominable and disobedient and unto every good work reprobate or void of judgement Proud Adam yet would be as Gods consider here the Davus qui turbat omnia self-lovers 2 Tim. 3. Jer. 48. Come we to a sign of self-denial he who denies himself he confesseth Christ and since both denial of our selves and confession of Christ is not only in words
the fear of God for therefore we labour that we may be accepted of him for we must all appear before the judgement-seat of Christ 1 Cor. 9.10 11. knowing therefore the terrour of the Lord we perswade men and when the terrour of men offered to interpose it self Peter and the other Apostles answered bravely We ought to obey God rather than man Act. 5.29 Yea the Apostles appealed to their Judges though of contrary minds Act. 4.19 Whether it be right in the sight of God to hearken unto or obey you rather than God judge ye This light of nature they presumed to be left in the minds even of Christs enemies that God was to be feared and obeyed rather than men if that light were darkened in them Socrates may judge them when the Athenians commanded him to teach otherwise than he did he answered couragiously and like a Christian ãâã ãâã ãâã ãâã ãâã He who doth good or abstains from evil only for fear of punishment he cannot be said to be a friend of Jesus Christ a good man and fearing God for such an one looks at the punishment as the principal evil and therefore if any man doth what is good only out of fear he hath not yet departed from evil for even in this he sins that he would sin if he could safely and without danger for velle peccare est peccatum so that such a one doth not hate the sin nor love righteousness but fears the judgement such an one was Ahab 1 King 21. Mala quae quis non facit opere perficit voluntate saith Gregory for the evil that such an one doth not in the deed he accomplisheth in his will and that is formale peccati so true is that of one of the Ancients Timor servilis est bonum quo nemo benè utitur if with fear 't is good and a gift of God yet is it not a saving grace in its self 't is a gift which no man useth well But if to do good out of servile fear be evil how much more the neglect and contempt of servile fear as when men fortifie themselves against it as the Philistins when the Ark of God was brought into the camp 1 Sam. 4.7 they were afraid yet encouraged themselves against that fear vers 9. I know no sin so head-strong as drunkenness Venter non habet aures they observe in the swine that though one stand over them with a cudgel to keep them from the trough they will grunt and cry indeed yet adventure the stroaks of their back and break through to their swill just such other beasts are the drunken beasts Prov. 23.35 They have striken me saith the drunkard and I was not sick they have bruised me and I felt it not When I shall awake I will seek the wine again 2. Reproves Those who fear not him who hath power to cast into hell this is the in-let unto all other sins as the great sins of Adultery and Murder Gen. 20.11 I thought saith Abraham to Abimelech Surely the fear of God is not in this place and they will slay me for my wifes sake and so Gen. 26.9 his Son Isaac reasoned Hitherto the Prophet refers all the abominations of the Jews Ezek. 8.12.9.9 Ezek. 22 3-12 Psal 14.1 Luk. 18.2 ãâã ãâã ãâã ãâã ãâã dixerat he said in himself he feared not God nor regarded men Deut. 25.18 what Amalek did he feared not God Rom. 3.9.18 the reason of all there is no fear of God before their eyes Unto this all the capital crimes of malefactors are referred in our Law for this is the form of the indictment That such a one not having the fear of God before his eyes he did so and so like children daring one another who should go furthest into the dirt 3. Reproves Those who secure us from all fear of God who tell us even while we are yet in our sins That we have not received the spirit of bondage to fear Rom. 8.15 'T is a true speech but ill applyed as many other Scriptures are for mark to whom the Apostle speaks vers 13 14. if thou be such a one as mortifies the deeds of the body c. and art led by the Spirit of God then it belongs to thee they then lull men asleep by a false assurance they deceive them Isa 8.12 These are they who take the upper milstone to pawn or pledge i. e. the fear of God Deut. 24.6 the nether milstone is the hope which lies in the bottom and seems like an anchor in the water which hope we have as an anchor Heb. 6.19 Spes in ima pixide lest hope should become presumption lest the nether milstone should be moved from off the base the upper milstone keeps it down the fear of God keeps down the presumptuous high mind The Apostle layes the upper milstone upon the nether Rom. 11.20 Thou standest by faith which is commonly taken for faith and hope or the result of both confidence Hebr. 11.1 Marg. be not high-minded but fear They who take to pawn the upper milstone they who take away the fear of God from men and make them presumptuous and flatter them into an assurance whereof for the present they are not capable they take the soul to pawn so 't is in the original they by a pleasing way in preaching of placentia rob the people of their souls Consol Happy happy soul who fearest alwayes so the Wise man hath pronounced thee Prov. 28.14 'T is great courage to fear lest we should offend The examples of Heathen men herein may shame us It was objected to Cleanthes that he was fearful The more fearful I am saith he the less I sin 'T is a laudable fear that makes a man abstain from things unlawful When another reproached Zenophanes as a coward because he would not play at dice with him I confess saith he I am very fearful but it is of things dishonest 't is an honest fear yea a valiant fear that keeps a man from committing things unlawful Exhort To the fear of God Motives are many I must crowd them into so many words 1. The dignity of the Duty it makes a man blessed who performs it Psal 112.1 Blessed is the man that fears the Lord. 2. 'T is the beginning of wisdom Prov. 1.7 yea the progress and perfection of it Job 28.28 3. The necessity of it appears from the manifold commands of it in the Old and New Testament 4. The manifold fruits of it it begets the hatred of sin Prov. 8.13 it expells sin Eccles 1.27 5. This is the ground of true valour and fortitude the fear of God swalloweth up all other fears 6. 'T is the compendium of all fears Prov. 14.26 7. In the fear of the Lord is strong confidence 8. The Lord imprints a fear in the enemies of his people who fear him Exod. 15.14 15 16. The people shall hear and be afraid 9. This is that which the Lord puts in men and gives the victory unto some
to see the life 1. The Son of God hath all power in heaven and in earth and therefore all authority to command He is the heir of all things Hebr. 1. to whom the Father hath given all things into his hand 2. He is also the Prince of Life Act. 3.15 and hath life in himself and quickens and enlivens whom he will 3. He is the Author of Everlasting Salvation unto those who obey him and by like reason he hath power and authority to exclude all men from eternal life and salvation who disobey him 4. In regard of the life It cannot be seen by any but such as have some proportion and semblance thereunto that the eye may see the Sun it must be Soliformis and that a man may see the Eternal Life he must be obedient For without holiness no man shall see the Lord disobedient men are spiritually blind for the eternal bliss consists in the sight of the everlasting life Hence we may discern who are those quick-sighted Eagles he who obeys the Son shall see the eternal life obedience and holiness is the true eye-salve of the Soul 5. Believers in the Son may and ought to perform such obedience as the Son of God requires This is evident from the wisdom and righteousness of the Son who is so wise that he knows what power believers have and so just as to command no greater service than they are able to perform since therefore he who disobeys shall not see the eternal life surely he might have performed such obedience as the Lord required that he might have seen that life And this is the rather to be observed because most men at this day alledge either want of will to God or want of power in themselves 6. Hence note there is a Lordship Dominion and Soveraignty due unto the Son as also to the Father and to the Holy Spirit in their successive dispensations 7. Observe hence what excludes men from participation of eternal life not any antecedent decree of God debarring any man from eternal bliss no St. John here layes the whole blame upon the man himself and his defect of duty he that obeyeth not shall not see that life Hebr. 3. ult They could not enter in because of unbelief which in the verse before is ãâã ãâã ãâã ãâã ãâã which our Translators render To whom sware he that they should not enter into his rest but to those who believed not the words are who obeyed not 1. Vse is for Reproof of those who pretend they would see the eternal life yet use not the Lords Opticks Obedience and Holiness Heb. 13. 2. Let us be exhorted to partake of and live that life despise not the tender of Gods love Kiss the Son lest he be angry and ye perish from the right way This exhortation is proper to our purpose whether we consider the object of the whole Text the Son of God to be believed on and obeyed the duty to be performed unto that object Kiss the Son the main motive perswading to that duty lest he be angry The only begotten Son of God anointed by the Father and appointed his Christ i. e. the annointed one to whom the Father gives all authority in heaven and in earth I have set my King upon my Holy Hill of Sion the ground of that Authority He is the Son of God his Jurisdiction his Kingdom very large all the Heathen his right is by inheritance he is heir of all things Hebr. 1.2 This duty to be performed kiss the Son is to obey him which ye read Gen. 41.40 At his mouth ãâã ãâã ãâã ãâã ãâã shall all my people obey or as we turn it there shall all my people be ruled All my people shall obey thy Commandments and that out of love and acknowledgement of subjection As Samuel having anointed Saul professed his love and subjection to him by kissing him 1 Sam. 10.1 Again by kissing the Son was Divine Worship understood 1 King 19.18 wherefore be we exhorted to kiss the Son i. e. worship the Son Hos 13.2 all due to the Lord Jesus adoration and worship love and subjection and obedience unto the Christ of God as Pharaoh calls Joseph Zaphnath-Paaneah Gen. 41.45 The Saviour of the world this is the principal duty Add hereunto means assisting removens prohibens remove the disobedience and rebellion 't is the counsel of Moses Deut. 10.16 Circumcise therefore the foreskin of your heart and be no more stiff-necked and disobedient and he gives reason from the greatness of him whom we ought to obey vers 17. For the Lord your God is God of Gods and Lord of Lords a great God and a terrible who regardeth not persons nor taketh rewards The most powerful means to help on our obedience is Love for howsoever the fear of God is the beginning of wisdom and hereby the Lord begins the work of obedience in the Soul Primus in orbe Deos fecit timor which is Prima mensura Deitatis whereof Exod. 20.20 Moses said fear not God is come to prove you that his fear may be before you that you sin not This Fear is the beginning of his Love but the middle between Fear and Love is Faith Ecclus. 25.12 the fear of the Lord is the beginning of his Love and Faith is the beginning of cleaving unto him and therefore Moses puts love in the body of the Decalogue Exod. 20.6 And shewing mercy unto thousands in them that love him and keep his Commandments What can be too hard for the obedience of Love That which almost all men complain of the great burden of the Commandments Mandata ejus non sunt gravia Pray to the Lord for the effecting of that which he hath promised to do Deut. 30.6 wherein we have the removal of what hinders the principle of Obedience and the Life it self And the Lord thy God will circumcise thy heart and the heart of thy Seed to love the Lord thy God with all thine heart and all thy soul that thou mayest live NOTES AND OBSERVATIONS UPON JOHN VI. 55 56. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã For my flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him THis is an hard saying who can bear it So said some of his disciples vers 60. and vers 66. from that time many of his Disciples went back and walked no more with him So that it is inded an hard saying yet be not thou scandalized whoever thou art but hear him who first uttered this speech him who can best expound it and make it good It is the Spirit that giveth life the flesh profiteth nothing at all The words that I speak unto you they are Spirit and they are life Lift up your hearts we say we lift them up Why was it an hard saying because they heard it and understood it with their fleshly mind Away then with all gross and carnal imaginations arising
that I speak they are spirit and they are life Thou hast the words of eternal life 1 Joh. 5.8 It is the water springing up to eternal life so that blood and spirit are all one Observ 1. The universality the commonness of the means of salvation the Lord makes choice of such Elements as are Parabilia possible to be had really had necessarily to be had and used in all the world usus communis aquarum bread the staff of life Isa 3. Wine may be had either of the Vine or of some other Tree or else of some Corn or other as we read of Wine made of the Palm-tree and Barly Wine and ãâã ãâã ãâã ãâã ãâã in Diod. Siculus Exhort To thirst after this drink to be thus blood-thirsty Christ's bread is to be eaten not treasured up in the understanding Exod. 16. there it putrifieth Die autem sexta In the evening ye shall eat bread Vid. Orig. They saw God and did eat and drink Exod 24.11 Means direct Go to God for it he hath that which satisfieth and so he gives to drink Psal 36.8 9. of the river of thy pleasure NOTES AND OBSERVATIONS UPON JOHN VIII 24 25. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã For if ye believe not that I am he ye shall dye in your sins Then said they unto him Who art thou and Jesus saith unto them Even the same that I said unto you from the beginning I Shewed lately what the Lord Jesus Christ hath suffered and done for the cure healing and removing of our spiritual maladies and sicknesses Our Lord Jesus in the words read assures us That unless something be done on our part we shall dye of those spiritual diseases if ye believe not that I AM ye shall dye in your sins The words contain part of a Dialogue between the Lord Jesus Christ and the Jews concerning Faith and the object of Faith and the explication of that object wherein our Lord propounds himself unto them as an object of their Faith to be believed on and that at their peril If ye believe not that I AM ye shall dye in your sins whereupon the Jews enquire who he is and he gives them answer to that question In this part of the Decalogue our Lord affirms Two things of himself 1. That he is I AM. 2. That he is the beginning 1. That he is I AM so the Greek words are ãâã ãâã ãâã ãâã ãâã so the Syriack Interpreter so the Vulg. Lat. Thus also Martin Luther and Piscator and two Low Dutch Translations and Pagnin Vatablus thus also the Spanish Translation all the other Latin French Italian and English Translations unwarrantably and unnecessarily add unto the Text and render the words If ye believe not that I am He whereas there is no He in the Text nor any need of it yea it obscures the Text as we shall make it appear In it are contained these Four Axioms 1. The Lord Jesus is I AM. 2. If we believe not that he is I AM we shall dye in our sins 3. The Jews enquire who he is 4. Jesus said unto them the beginning that also I speak unto you 1. The Lord Jesus is I AM. The words are harsh and very strange to our ears but such indeed are all spiritual things unto the natural man and his natural understanding ye know what the Apostle saith 2 Cor. 12.4 ãâã ãâã ãâã ãâã ãâã unspeakable words Hebr. 5.11 ãâã ãâã ãâã ãâã ãâã which I render thus Concerning whom we have much speech and hard to be uttered and St. Peter saith of St. Pauls Epistles that there are in them ãâã ãâã ãâã ãâã ãâã things hard to be understood But these words of the Son ought to be no more strange unto us than those of the Fathers are Exod. 3.14 I AM hath sent me unto you But that the words ought thus to be understood will appear by an harmony of other Scriptures Matth. 14.27 which I render be of good courage I AM be not afraid and in this 8. of John ye have two like Scriptures vers 28. When ye have lift up the Son of Man then shall ye know that I AM and vers 58. which can be turned no otherwise before Abraham was I AM. But what reason can we give of this The expression is of the Sons Deity and a ãâã ãâã ãâã ãâã ãâã and a true reason is à priori Can there be any thing in nature before the Deity what saith the Apostle 1 Cor. 11. The head of Christ is God i. e. the Father And the Fathers name is I AM which descends upon the Son and the Son inherits that most excellent name I AM. But enquire we rather into the reason why our Lord Jesus thus expresseth himself ãâã ãâã ãâã ãâã ãâã I AM of this expression we may conceive Two Reasons 1. Our Lord speaks of his Divine Nature which is better expressed in a Verb Substantive than any Verb Adjective because it notes essence and being 2. Of Beings the present Being best sutes with the Divinity as being alwayes present and not varied by other parts of time 3. Our Lord Jesus hereby notes his dispensation proper to himself Observ 1. A common fountain of Being See Notes on Exod. 20. 2. Christ is immutable ibid. Consol Ibid. 2. If we believe not that Jesus Christ is I AM we shall dye in our sins The proof of this is evident by a like speech of the Apostle 1 Cor. 15.17 The reason of this appears from consideration of Christ himself and the nature of Faith it is the Lord alone who can pardon and take away sin Isa 43.25 Who can forgive sin but God only there is no other name or being 2. Faith is carried to the operative power of God Col. 2.12 Act. 10.48 Observ 1. Unbelievers in the Lord Jesus such as believe not that he is I AM they are dead in trespasses and sins For whereas Faith in the Lord Jesus enstates us in the Everlasting Life Joh. 3.36 where such Faith is wanting men are spiritually dead and continue in the kingdom of darkness and cannot go forth of the darkness It is the speech of Eliphaz Job 15.22 He believeth not that he shall come out of darkness and according to every mans Faith so it is unto him If a man believe that sitting in darkness and the shadow of death he cannot possibly arise and come forth from thence he must here sit still and die I doubt not but there hath been some corruption of the Text for there have been many who have studiously endeavoured to obscure the Eternity of the Son of God Let us examine our Lords Answer The Lord Jesus saith he is the beginning The Greek words are ãâã ãâã ãâã ãâã ãâã which the Syriack even the same who began that I might speak with you unless ר be mistaken for ר and if so the words are the beginning who have spoken with you Vulg. Lat. Principium qui loquor vobis having reference to
Thus Gen. 38.1 A man an Adullamite i. e. an Adullamite Exod. 2.14 a Man a Prince is in the LXX only a Prince Act. 7.27 Thus Isa 40.13 ãâã ãâã ãâã ãâã ãâã who hath been a man of his counsel is in the LXX ãâã ãâã ãâã ãâã ãâã Thus in the New Testament often this Hebraism may be observed Matth. 13.28 ãâã ãâã ãâã ãâã ãâã an enemy a man which we turn well only an enemy so Luk. 24.7 The Son of Man must be delivered into the hands ãâã ãâã ãâã ãâã ãâã of men-sinners which we render well sinful men Thus for the phrase in the Text Gen. 13.8 Abraham saith to Lot we are men brethren i. e. brethren and therefore where we have men and brethren in eleven places of the Acts our Translators render the phrase Men and brethren because it is uncouth in our Language Now Brethren ãâã ãâã ãâã ãâã ãâã is a word used in the largest sence for all Kinsmen thus Abraham and Lot were brethren Gen. 13.8 though Lot was Abrahams Nephew Abrahams Brothers Son Gen. 12.5 And Christ's Kinsmen are called his Brethren 1 Cor. 9.5 More specially the Jews called one another Brethren as descending from the same natural Ancestor the great Patriarch Abraham Abraham is our Father say they to our Saviour Joh. 8.39 2. As born of the same heavenly Father so the same Jews presumed they were vers 41. of that Chapter We have one Father even God But what they falsly arrogated unto themselves is true of all those who fear their God as Children their Father for so St. Paul speaks home and fully of both natural and spiritual earthly and heavenly brotherhood Act. 13.26 Men brethren children of the stock of Abraham whosoever among ye fear God not feareth the word is plural his Auditory consisted of Jews and Gentiles as afterwards vers 42. and therefore he fits his compellation to both Men Brethren Children of the stock of Abraham so the Jews were and whosoever among you fear God that extended to the Gentiles also who were a part of his Auditors as ye find vers 42. And one of these wayes we are all Brethren For all as well Jews and Gentiles meet in one common Parent Adam and afterward in Noah thus we meet in one natural Parent thus also in one heavenly Father we meet all good and bad for Adam was the Son of God Luk. 3. ult and ãâã ãâã ãâã ãâã ãâã Act. 17. and therefore we are all Brethren But believers are united in a closer brotherhood One God and Father of all and Christ is not ashamed to call us brethren Observ 1. A ground of mutual Love Love as brethren 1 Pet. 3.2 Observ 2. Be tender one of another 1 Cor. 8.11 12 13. Through thy knowledge shall thy weak brother perish When ye sin against the brethren ye sin against Christ if meat make my brother to offend I will not eat flesh till I die Repreh A just ground of Reproof of all dissentions and disagreements Gen. 13.8 Let there be no strife I pray thee between me and thee Abraham's argument Act. 7.26 Moses his argument Sirs ye are brethren why do ye wrong one another our Saviours argument One is your Master even Christ and all ye are brethren Matth. 23.8 forgiving one another we who call God Father pray for the forgiveness of our sins as we forgive them that trespass against us But why do they ask them viz. the Apostles 1. They well knew that God teacheth men by men it was the request of their forefathers Let Moses speak unto us 2. Why them these were spiritual men and therefore men best able to judge of their estates Spiritualis judicat omnia 1. Cor. 2.15 Thus Philip was sent to the Eunuch Act. 8. Saul was sent to Ananias Act. 9. the Jaylor asks Paul and Silas Act. 16. These were spiritual men and such as seek the Lord and therefore they understood all things Prov. 28.5 3. They are such as have passed through the same straits Hebr. 4.15 In times of straits such as these are and that was counsel is taken of men held at other times despicable as of Joseph the Prisoner Gen. 41.14 he was nasty and ragged Jephtah an Exile Judg. 11.7 hated and cast out of the house Daniel the Captive In times of distress Jesus Christ the true Joseph Jephtah Daniel despised at other times and trodden under feet is sought unto Peter the fisher-man Amos the husband-man the Lord saith That many shall come and lick the dust of their feet i. e. be their auditors Isa 49.23 Yet to shew that Nobility and Learning are his gifts also he sometime raiseth up a Prophet from among the Nobles so Isaiah was of the blood royal of David's Race Sometimes he raiseth up the Learned ones so Moses learned in all the Learning of the Aegyptians and Paul a great Linguist a man learned above many in Secular Learning there 's great help by it if well used Figured by the Virgins nailes pared and her hair cut If good counsel it 's no matter by whom 't is conveyed unto us it may come from Balaams Ass or from Pharaoh Necho 2 Chron. 35.22 Most beautiful are the feet of them that bring glad tidings Deut. 33.3 They sate down at thy feet every one shall receive of thy words Act. 22.3 Rom. 10.15 Such counsel was given to this City by a plain man about ten years since which if embraced that poor man might have saved this City Ecclus. 9.14 such counsel was given this City about the same time and about two years since by another See then whither we must have recourse for the assoyling of our doubts To whom else but to the spiritual men But where are there such now Under the Law they sought the Truth at the mouth of the priest Mal. 2. Under the Gospel at the mouth of Peter and the Apostles Where are there any such Do we think that Christ hath left his Church without such Ephes 4.11 12 13. Christ is such himself unto his Disciples It was a resolved tenent among the Jews and Samaritans that when the Messiah should come he would teach them all things Joh. 4. And they have yet a saying Quando Elias venerit solvet nodos But he saith I am with ye to the end of the world Matth. 28. Yes But we want Peter and the rest of the Apostles Christ who made Peter and the rest of the Apostles He himself is instead of Levi and Peter He is the Apostle Heb. 3.1 and high priest of our profession Besides ye have an Vnction from the Holy One and ye know all things 1 Joh. 2. True but Christ teacheth us by men and all are not come to that height of spiritual proficiency to be taught of God and to have that Unction imparted unto them Many there are who are in the same case that these people were at their wits end And the truth is there hath been so much contrary doctrine taught that 't is well if
judge the quick and dead yet unless we believe every one of these every one for himself as Christ formed in me and born in me what advantageth it us Repreh 3. Those who flatter themselves with an opinion that he is present who is yet future unto them ãâã ãâã ãâã ãâã ãâã I have found men commonly say too soon They embrace nubem pro Junone an airy imagination instead of the wisdom Repreh 4. Those who deride our hope and say Where is the promise of his coming 2 Pet. 3.4 Who slander the footsteps of his anointed Psal 89.51 Psal 9.18 hereby is seen the patient abiding of the meek Against these let me pray Arise O Lord put them in fear or set a master over them Selah Exhort Since Adam is the figure of him that is to come let us wait on him and expect him until he come good things are the things that are to come Heb. 10.1 Let not the present thought bewitch us Remember ãâã ãâã ãâã ãâã ãâã the Crown of Righteousness and Life is promised to those who love his appearing 2 Tim. 4.8 9. They that love him not are accursed ãâã ãâã ãâã ãâã ãâã 1 Cor. 16.22 Sign Is the Law come is Elijah come Mal. 4. If these be not ye are yet in your sins so if yet ye be in your sins Christ is not yet come They who have this hope purifie themselves even as he is pure If Christ be come he is wisdom righteousness sanctification redemption humble c. How is it possible that the Bridegoom should be come to thee if foolish disobedient unrighteous unholy proud c. Mat. 9.15 Consol To those who wait long and Christ comes not they walk in the vain shadow ãâã ãâã ãâã ãâã ãâã Psal 39. See Notes in Matth. 8.25 But be assured that he shall appear to thy joy Isa 66.5 The patient abiding of the meek shall not perish for ever 1 Cor. 15.19 If we were in this life hopers only c. we were most miserable NOTES and OBSERVATIONS on LUKE III. ult Being a further Explanation of the foregoing NOTES ãâã ãâã ãâã ãâã ãâã Who was the Son of God I Shewed before that Adam is the type of him that was to come which that we may distinctly understand it is not enough to know in gross that the one is the type and figure the other the truth and thing typified by it but more particularly to shew wherein especially the Analogie and resemblance between them both consists And this I shall now endeavour to do comparing 1. the Original common to them both 2. the effects wherein they both agree and 3. the common adjuncts or accidents which befell them both 1. As for the first ye have it in the Text for as the first so the second Adam was the Son of God which is not to be understood of either 1. Adam in his person only but also 2. in his nature according to 1 Cor. 15.47 48. and first of the first Adam what therefore the first Adam is in name In handling of this I shall first clear my way to the Text and then come to the press handling of it The Text is part of the Genealogy of Joseph the husband of Mary vers 23. touching this Genealogy and that in Matth. 1. many doubts are moved Both these Evangelists in their Genealogy proceed divers wayes 1. St. Matthew leads up the Line of Joseph by Solomon unto David 2. St. Luke carries up the Line of Mary by Nathan to the same David 3. From thence they both agree in leading up their Line to Abraham what Adam is both in Name and Nature I have sufficiently shewn I am here only to shew how the first Adam is the Son of God The word ãâã ãâã ãâã ãâã ãâã is not expressed in the Text but is to be understood ãâã ãâã ãâã ãâã ãâã from vers 23. It is commonly conceived that the way of Filiation and Sonship is here different from that which we find vers 23. And therefore they commonly understand a Son or Child all the way to be begotten of the Father but here in the Text to be Created accordingly the Syriack and Arabick Texts having all the way throughout the whole Genealogy rendered the word which was the Son c. in this verse they render the words thus Adam which was of God The reason of this is to put the distinction between the several wayes of Production all the rest by Natural Generation as the Father communicates his Essence and Being to his Child this only by Creation That we may the better know the meaning of this and how the first Adam is the Son of God we must understand that a Father imparts to his Child his Nature his Name his Nourishment and his Education and is also provident for his Issue after him 1. He imparts his Nature a Son or Child is such an one as partakes of the Fathers Being and Life This we understand from the description of Generation ãâã ãâã ãâã ãâã ãâã Now because the Sons of God are extreme different one from other God the Father ãâã ãâã ãâã ãâã ãâã makes his Sons like unto himself after a different manner 1. Some by Creation and in the beginning of Time 2. Another by Generation and from Everlasting 1. By Creation unto these as he communicates his Nature Being and Life so likewise nourishment even evil Fathers they feed their Children Matth. 6. God preserves man and beast There are Two things in Nature whereof the whole Universe consists Being and Life 1. Being whereby a thing is extra nihil extra cogitationem whereby it is and needeth not our thought and imagination to make it to be 2. Life is that whereby that which is in Esse or hath Being is active Both these are in a most eminent manner in God and therefore both these he imparts unto his Son He gives them also Education instructing and correcting them 1. Instructing for he teacheth us more than the beasts of the earth and maketh us wiser than the fowls of heaven saith Elihu Job 35.11 and who teacheth like him Job 36.22 And he hath shewn thee O Adam what is good c. Mich. 6.8 2. And as he teacheth Adam so he chastens him for what Son is there whom the Father chastens not 3. Yea and provides for him his inheritance 2 Sam. 7.19 ãâã ãâã ãâã ãâã ãâã This is the Law of Adam But as there is a similitude in Nature between the great God and Father of all and earthly Fathers So is there a dissimilitude also whereby God differs by way of eminency from all other Fathers for whereas it is an natural act of Natural Parents to beget and bring forth their Children Both Creation and Regeneration is of the pure will of God 't is as true of one as the other of his own will begat he us Jam. 1. though the following words are proper to Regeneration 2. The Sons of Natural Parents after a certain time are commonly
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 ãâã ãâã ãâã ãâã ãâã being accursed from Christ 2. What is here meant by ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã that which the Jews call ãâã ãâã ãâã ãâã ãâã which that we may the better understand we must know there were three kinds of Excommunication in the Church of the Jews 1. ãâã ãâã ãâã ãâã ãâã 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 theâ were separated from Communion with God and his people of that the Apostle speaks Gal. 3. The last kind of Excommunication was ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 1. ãâã ãâã ãâã ãâã ãâã consists in our love to God and Christ to our neighbour and enemy 2. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã saith Justin Martyr is taken either 1. In the good sence and so it is ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Or 2. an ill for that which is ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã which is diversly rendered optabam or optarem I did wish so Vulg. Lat. I could wish and so we turn
it and then some limitation as thus Si fas esset si possibile c. Reason 1. In regard of God he hath generosissimum ingenium nimiam charitatem pecius amplissimum idemque nobilissimum he loves his enemies he hath so large bowels of mercy that he extends them not only to his friends but even to his enemies Is not the world an enemy unto God the wisdom of it is an enemy to God so is the friendship of it so are the lusts of it so that he that loves the world inimicus dei constituitur Yet so God loved the world this sinful world that he gave his only begotten Son c. for God commends his love unto us Rom. 5. that when we were sinners Christ died for us and if when we were enemies we were reconciled unto God by the death of his Son Ephes 2. God who is rich in mercy propter omnimodam Charitatem wherewith he loved us even when we were dead in sins He hath quickened us together with Christ See this in his Administration and Government of the world how he delights to pour out the riches of his goodness even upon his enemies how he loads them with his blessings and favours God is good unto Israel saith holy David yea and so good unto the enemies of Israel and of God himself that it puzzled David and Job and Jeremiah c. Psal 81.15 16. That good Father shewed little love toward his eldest obedient Son but displayed the riches of his love to his younger Son a dissolute young fellow Such yea such is the nature of our God and of this nature St. Paul was partaker 2 Pet. 1. He had the mind of Christ 1 Cor. 2. ult who loved us and gave himself for us an offering and a sacrifice to God Ephes 5.2 Yea that be might redeem us from the curse of the Law he became a curse for us Gal. 3.13 Such a nature was our Apostle partaker of such a follower of God such a lover of his enemies that so he might free them from the Curse he wished himself accursed from God for them 2. Another reason in regard of his Brethren and Kindred according to the flesh they are burdened with sin and now sinking yea sunk under the burden In this case if a man should see an Ass his enemies Ass lying under his burden would he forbear to help him No thou shalt lay off all enmity toward him Thou shalt leave thine own business to help him so the Chald. Paraphras and our Translators in the Margin Exod. 23.5 And how much is a man better than an Ass If thou shalt see therefore thine enemy himself lying under his burden how much more oughtest thou to help him Is there any I believe there are many who well know how heavy a burden sin is it 's a weight an heavy weight that presseth down Hebr. 12.1 This people had now filled up the measure of their fathers wickedness and now a proportionable weight was to be laid upon them O what Charity it were to ease such a burdened people of the heavy weight laid upon them compare Zach. 5. the talent of lead They are now sinking what Charity it were to leap in and save so many Souls from being drowned in destruction and perdition 3. A third reason there is in regard of the Apostle himself he had been a great Persecutor a grievous sinner and therefore it pleased the Lord to honour his Grace so as to make him the most notable pattern of hyperbolical love goodness and mercy This is God's method ex ligno tortuosissimo facere Mercurium to make a most eminent loving Saint of the greatest sinner Mary Magdalen had seven Devils which our Lord cast out and then graced her with his first sight after his resurrection Peter fell foully by a tripple denial whom the Lord raised more gloriously by a threefold confession of love Jesus Christ came to save sinners saith St. Paul quorum ego primus 1 Tim. 1.15 They love most to whom most is forgiven This I conceive is the reason of Paul's exuberancy of love Before I come to make use of this unto our selves I must answer two or three queries briefly 1. Whether any person in Christ may be separated from him yea or no I answer whereas two kinds of branches are in the Tree of Life 1. Some which bear not fruit 2. Others which do bear fruit 1. The former the Father takes away 2. The latter which bear the fruit of Faith and love attain such a rooting in Christ they cannot be plucked away from the living stock Joh. 15.2 Every branch in me that beareth not fruit the Father taketh it away c. These are rooted and grounded in love Eph. 3.17 Rooted and built up in him and established in the faith Col. 2.7 2. Whether may a Saint of God by such hyperbolical love as this is really loose his part in Christ yea or no I answer he cannot the greatest danger of loosing our part in Christ is by loving the world and things of the world by growing cold in love to God and Men not by growing fervent therein and persevering to the utmost denial of our selves 2 Pet. 1.5.8 Revel 2.5 and 3.11 2 Joh. 8. yea this readiness in Moses and Paul out of their intense and fervent love to God and Men to part with their salvation made them so much the surer of it As Abraham had never such assurance to possess his Son Isaac as when he had offered him up to God for then the Lord commanded him touch not the Lad c. 3. But why then did Moses and Paul here so freely offer up their salvation since it could not be taken from them I answer there is nothing more acceptable unto God than that we should out of love to him and men offer that unto him which is the dearest unto us and when we thus evidence our love towards him as Christ hath done his to us then are we most acceptable unto God when we so prodigally lose our souls we save them when we so accurse our selves we most bless our selves when we so cast away eternal life we lay the fastest hold upon it Application general Holy and affectionate wishes for the spiritual and eternal welfare of others are notable convincing arguments to enforce our enemies to believe our love towards them God himself so deals with his people Deut. 5.29 O that there were such an heart in them that they would fear me and keep my Commandments alwayes that it might be well with them and with their children for ever Paul thus endears himself and wins upon all that heard him Act. 26.29 I would that not only thou but all that hear me this day were both almost and altogether such as I am except these bonds all the good he had he wished them nothing of the evil The Jews did hate the person of Paul after his Conversion above all other men witness their laying wait for
of God to Abraham concerning Justification by Faith which Faith as will appear excuseth not but establisheth the necessity of doing well The Apostle vers 6 7. propounds the question touching Justification by Faith and proves it by the Example of Abraham and that Argument from Abraham's Example he enforceth by Divine Testimony Gods Sermon or Speech to Abraham 1. God justifieth the Heathen through Faith 2. The Scripture foresaw that God would justifie the Heathen through Faith 3. The Scripture preached before the Gospel unto Abraham 4. In Abraham all Nations shall be blessed 5. The Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed 1. God justifieth the Heathen through Faith Quaere 1. What the Heathen are 2. What it is to justifie the Heathen 3. What to justifie them by Faith 1. The word used for Heathen here is ãâã ãâã ãâã ãâã ãâã whence the English word may come the same is used for Gentiles and Nations which words in Scripture signifie sometime all people except the Jews 2. Sometimes it signifieth them also as in the Text. 2. To justifie ãâã ãâã ãâã ãâã ãâã the word is a word of manifold significations but here it signifieth to make or to declare to be just or righteous The former of these hath two parts according to the two parts of Universal Righteousness whereof the one is ceasing from evil the other is doing good See Notes on Gen. 15. A dangerous Errour in placing first Justification and that intire and unquestionable then Sanctification as another thing and that imperfect and in part whence men thank God for their Justification intire and whole then for their Sanctification in part I call this a dangerous errour for if men be justified by what Christ hath done without them without any work wrought in them beside imagination they then must needs conceive themselves saved already Then the whole work of Sanctification comes after which comprehends all obedience all good works which then no doubt will come off but slowly when a man is perswaded that he is justified and saved already and his Sanctification is part of his gratitude and thankfulness unto God for his Justification for gratuitum is a good work which if done well if not however the gift is received In this case men are not likely to deny themselves take up their Cross daily strive to enter in at the strait gate cut off their right hand and foot and pluck out their right eye mortifie their earthly members c. Who will go about to do these things when he is justified already already saved and sure of his salvation Frustra fit per plura quod fieri potest per panciora 3. God justifieth the Heathen through Faith And what is Faith Faith is an assent unto Divine Truth The Object of Faith is 1. Personal Or 2. Real See Notes on Gen. 15. Now because Abraham is the great example and Leader of Believers and called the Father of the faithful Let us see how God justified Abraham through faith And so we shall know how God justifieth the heathen through faith also God commanded Abraham to go out of his country and his fathers house c. Abraham believed this command of God and went out Gen. 12.1 That this was Abrahams Faith appears Heb. 11.8 By faith Abraham when he was called to go out he obeyed This command to Abraham is formed in these words ãâã ãâã ãâã ãâã ãâã See Notes on Gen. 12. That this is a leading example of belief unto all the Churches of God see Psal 45.10 The title is ãâã ãâã ãâã ãâã ãâã upon the converts or those that turn unto God and a song of Loves to God calling his Spouse and the Church answering and obeying Hitherto we have heard Abrahams Faith in obeying Gods command Now see an example of his Faith in the promise of God God made a promise to Abraham to give him a son who should have a posterity like the stars of heaven Gen. 15.5 6. Rom. 4.3 18. God commands him to offer up his Son in whom the promises were made Abraham obeys Gen. 22. Heb. 11.17 18 19. We see what kind of Faith in the Promise this was See Notes on Gen. 15. and what Faith ours ought to be Now judge Brethren whether it be more honourable to God to make a man really and truly just or only to think him and judge him just when really and truly he is not Whether it be more honourable for a Physician to remove the disease wholly or to perswade his patient that he is in health when indeed he is not Whether it be more credit for the Chirurgion to heal a wound or only to skin it over when the relict and putrifaction yet remains Reason Gods main design being to set up Righteousness again in the earth All other means are insufficient Faith is found sufficient 1. All other means 1. The flesh is too weak for the effecting of this for no flesh must glory in his sight 2. The Law also is weak by reason of the weakness of the flesh and makes nothing perfect Heb. 7.9 2. The sufficiency of Faith in the Lord Jesus for the effecting of the work This sufficiency of Faith will appear from the uniting and knitting of it unto Christ the power of God and his Gospel Heb. 4.2 insomuch that what is said to be done by that Faith it 's said to be done by Christ himself We have all these together Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Hence it is that Christ and Faith are taken for the same Gal. 3. 2 Cor. 13.5 Rom. 3.20 26. and 4.16 Therefore it is of faith that it might be by grace Add to all these the Divine approbation of this means Heb. 10.5.9 Hence appears a dangerous mistake in the Doctrine of Justification which because it 's said to be by Faith therefore it 's inferred to be without works For our better understanding of this we must know that works are either such as are elicited and drawn from us by the command of the Law See Notes on Gen. 2. Although Abraham or a son of Abraham may be said to be justified by works of Faith yet it is God that justifieth him See Notes on Gen. 15. Thus a man is justified by his works Therefore ãâã ãâã ãâã ãâã ãâã is not in use c. Thus nor Abraham nor any faithful man justifieth himself Observ 1. Justification is Gods work not mans God justifies the heathen he plants the ear and frames the eye and corrects the heathen Psal 94.9 10. And whereas we are said to be justified by faith that Faith is Gods work And the Apostle attributes the work of Justification not to Abraham but to faith Jam. 2.21 22. See Notes in locum Observ
4. 2. What good is in man is attributed to somewhat of God Thy power ibid. 3. Justification and Sanctification are all one not Justification first then Sanctification as men thank God for their Justification that 's intire then Sanctification in part among the conditions of Justification See Notes on Jam 1.22 4. The Doctrine of Justification by an operative Faith 1. Derogates nothing from the Holiness of God 2. Arrogates nothing unto man See Notes on Jam. 2.3 There is no Justification by the works of the Law 4. It is a presumptuous Tenent that works merit Salvation 5. What is the true justifying Faith It is not liveless it hath a form a soul a spirit See Notes on Gen. 15.5 6. Repreh 1. Who boast of a liveless Faith and Faith in the promise of God and Christ See Notes on Phil. 2.8 Repreh 2. Unjustifiable Justification by works of the Law Repreh 3. That by fancy and imagination See Notes on Gen. 15.5 6. 2. The Scripture fore-saw that God would justifie the heathen through faith This speech is not proper but Metonymical So vers 22. The Scripture hath shut up all under sin So Joh. 7.38 He that believes in me as the Scripture hath said And touching the Argument in hand Rom. 4.3 What saith the Scripture Ahraham believed and was justified and 9.17 The Scripture saith to Pharaoh and 10.11 and 11.2 In all which places where the Scripture is said to speak so or so it is to be understood that God so speaketh for our Apostle here speaks of the Scripture as of a man or as of God himself and that the Scripture fore-sees that which it fore-shews or signifieth before And therefore the Syriack Interpreter renders these words The Scripture fore-seeing God fore-knew The Reason In regard of the Scripture of which God is the Author fore-sight of God his impulse ends May seem to be from that Universal comprehension of this Divine Wisdom which reacheth from one end to another and mightily and sweetly doth order all things Wisd 8.1 More especially the Lord fore-knew how he would order the means of mans Justification and Salvation not only of the Jews but also of the Gentiles And therefore St. James Act. 15.16 17 18. After this I will return and will build again the tabernacle of David which is faln down And I will build again the ruines thereof and I will set it up That the Residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doth all these things Known unto the Lord are all his works from the beginning of the world Amos 9.11 12. The residue of men is the remnant of Edom or Esau i. e. the Gentiles as Jacob signifieth the Jews c. Then adds known unto the Lord are all his works from the beginning What dispensations came to pass in process of time in the Church the same were fore-seen by God that so they would come to pass God justifieth the heathen by faith And this he foresees and foreshews before it came to pass for if the outward world be not without a mind but all things come to pass according to foreknowledge how much less shall the Church of God for which the world was made want a providence Observ 1. God's Commandment is everlasting and his Gospel an everlasting Gospel See Notes on Hos 8.12 Observ 2. Writing is Gods gift ibid. Observ 3. Let them take notice of this who neglect the holy Scriptures 2 Tim. 3.16 17. 2 Pet. 1. last what God himself did it s here said to be done by the holy Scripture Yet as much to blame are they who Deifie and make a God of the letter of the Scripture and mean time neglect what the Scripture directs unto as our Lord tells the Jews Joh. 5.39 Beloved what is the Scripture but God's Love Letter c. See Notes in Hos 8. But to assay the composing the difference between these who undervalue and overvalue the Scriptures The outward word is a witness of the inward and a vehicle of it as that which testifieth the inward word and by the Spirit accompanying it impresseth it upon the soul Joh. 5. It 's a vehicle for thus the inward word Christ is said to ride upon the outward Psal 45.4 1 Pet. 1.23 24 25. The Scripture preached before the Gospel unto Abraham Quaere What 1. Is the Gospel 2. What is it to preach the Gospel 3. What to preach the Gospel before 1. The Gospel hath the name ãâã ãâã ãâã ãâã ãâã from the glad tydings it contains in it whence ãâã ãâã ãâã ãâã ãâã and the word in the Text ãâã ãâã ãâã ãâã ãâã to preach the Gospel before The word answers to the Hebrew ãâã ãâã ãâã ãâã ãâã which is of ãâã ãâã ãâã ãâã ãâã signifying flesh not because it is news of things soft carnal suitable to flesh and blood but the quite contrary as we shall here anon for ãâã ãâã ãâã ãâã ãâã imports the bringing glad tydings of Christ come in the flesh not only in his own humane personal flesh but thine and mine otherwise what excellent news would it be to me and thee if Christ should take the flesh of all men if he took not also thine and mine Observ 1. The Scripture it self is a sufficient Preacher I doubt not but as things now stand if the Scriptures were only read and compar'd by Noble Bereans they would produce Faith as in the Eunuch How without a Preacher How a Preacher unless he be sent Who sends him Who but God who reacheth to the heart Then from the spirit to the spirit Alas Men run before they are sent and are sent out by them who are not sent themselves An Hydras Observ 2. What manner of men the Preachers of the Gospel ought to be even like unto God himself The first Preacher of it ãâã ãâã ãâã ãâã ãâã Well might Paul magnifie his Office The best men Enosh Noah before the flood were Preachers 2. God preached before the Gospel unto Abraham Wherefore the Gospel is no new thing but known to Abraham and his seed namely the glad tydings concerning Christ and Faith in Christ and Righteousness and Justification by Faith Yea known to Adam and Eve Gen. 3. And therefore no marvel if known to the seed or sons of Abraham Whence doth it appear that the Lord in Scripture preached the Gospel unto Abraham's seed Exod. 34.11 This Gospel or glad tydings they believed not Numb 14.11 That this was the Gospel and yet not believed of them appears Heb. 4. Observ 4. Note hence what manner of men they are to whom the Lord preacheth and reveils his Gospel He preacheth it to Abraham and to Abrahams children these and only these can believe and receive it as ye will easily perceive if we well consider what the Gospel is viz. the glad tidings of salvation Ephes 1.13 of the Grace of God Act. 20.24 the power of God to salvation Rom. 1. of life and
immortality 2 Tim. 1.10 Now consider I beseech ye can the Gospel of Salvation from sin be glad tidings to him who lives in sin Can the Gospel of Grace and Power against sin be glad tidings to those who pretend infirmity and weakness Can the Gospel of Life and Immortality be glad tidings unto those who are dead and desire to continue dead in trespasses and sins Observ 4. This corrects a great mistake among us when we look at the former times as times of ignorance when the people of the Jews had only the Law of Works but at these times as times of greatest Light when the Gospel is preached truly to us at those times as veiled by the Law of Works at these as ruled by the Law of Faith It is true these times are times of greatest Light to those whose eyes are opened who are turned from darkness to light and from the power of Satan unto God to them who walk in the light But had not Abraham and his house all believers and obedient ones the light of the Gospel did not Abraham see Christs day It is true that Abraham our Father was justified by faith saith St. Paul But was not Abraham our Father justified by works also saith St. James But for our better understanding of this who are under the Law and who under the Gospel c. See Notes in Psal 94.12 Repreh 1. Those who believe not the Gospel of God made manifest in the flesh Repreh 2. Who believe only the story not the conformity unto Christ born dead risen ascended See Notes in Col. 3. Exhort O ye Sons and Daughters of Abraham if God justifie the Heathen through Faith and the Scripture foresee this and preached the Gospel before to Abraham Let us who think our selves Abrahams Seed believe repent and obey the Gospel it 's ãâã ãâã ãâã ãâã ãâã a Gospel of God and of Jesus Christ so ye read it often called the Gospel of God Rom. 1.1.16 and 15 16. 1 Thess 2.2 1 Tim. 1.11 and of Christ Why because it is the glad tidings of God made manifest in the flesh 1 Tim. 3.16 Divine Wisdom Righteousness Mercy Power c. manifested in thy flesh and mine it is not therefore in vain called the mystery of the Gospel Ephes 6.19 Sign Here 's much ado and labour spent in vain to perswade men to believe we are all believers all of us Abrahams Seed for they that are of Faith they are the Children of Abraham Gal. 3.7 Do we believe God manifest in the flesh Do we believe the Word made flesh and dwelling in us Joh. 1.14 Do we believe the power of God to salvation Rom. 1. the word of the Gospel the glad-tidings of God man in the flesh and dwelling in us and testifying a power in us to our salvation such a power as saves us from our sins Do we believe such a Gospel as this is this glad tidings unto us wouldest thou be delivered from thy sin Is it not rather glad tidings unto thee and doest thou not rather desire such a Gospel as this that Christ hath done and suffered all things already for thee so that thou needest neither do nor suffer any thing for him This is a Gospel indeed glad tidings to flesh and blood God preached no such Gospel as this to Abraham nor doth the Scripture preach any such Gospel to the Sons and Daughters of Abraham Means 1. Believe the Father the works that he doth Joh. 5. 2. Lay hold on him by faith 3. Mingle Faith with his Word mixture is ãâã ãâã ãâã ãâã ãâã if he stretch forth his hand and no man regardeth Prov. 1. How if he speak the word and no belief be given to it the fault is ours He preacheth the Gospel unto Abraham if we be Abrahams Children he layes hold on us He puts forth his power and takes hold of us ãâã ãâã ãâã ãâã ãâã Heb. 2. we want Faith Is not God summa veritas Is not Christ Amen ãâã ãâã ãâã ãâã ãâã doth he not ãâã ãâã ãâã ãâã ãâã Act. 17. 1 Cor. 15.14 Faith purifieth the heart Act. 15.9 and 26.18 2. In Abraham all Nations shall be blessed what it is to be bless'd See Notes on Psal 94.12 in principio The Scripture foresaw that God would justifie the Heathen through Faith preached the Gospel unto Abraham saying In thee shall all Nations be blessed Hence it follows that as Gods effectual speaking is his doing Dei dicere est facere for He spake and they were made So his benedicere or speaking well or blessing is his benefacere his doing good and bestowing good upon us and by how much the good he bestows is greater by so much the greater is his blessing Now whereas Gods greatest blessing is his Righteousness whereby we are made partakers of his Divine Nature his Friends his Children his Heirs Hence it follows that to be justified or made righteous is to be blessed it is the Apostles reasoning in the Text God would justifie or make righteous the Nations by Faith therefore he preached the Gospel unto Abraham and what was that but that in him all Nations should be blessed which he had before called justified Psal 24. He shall receive the blessing and righteousness Whence it followeth that a righteous man is a blessed man This discovers their madness and folly who depretiate and vilifie the righteous and holy life which is the greatest blessing that God gives to Abraham and the Sons of Abraham for to be justified is to be blessed NOTES AND OBSERVATIONS UPON GALATIANS IV. 19. ãâã ãâã ãâã ãâã ãâã My little children of whom I travel in birth again until Christ be formed in you THe Galatians unto whom our Apostle writes were fallen from the Spirit unto the flesh from the Grace of the Gospel to the works of the Law from their free Sonship in Christ unto a voluntary bondage under the Elements of the World A dangerous fall Beloved a great Apostacy And therefore in this Epistle he doth as one of you Fathers or Mothers are wont in like case to do when a child of yours is fallen and hath taken a knock out of a sudden fear presently to cry out God save the child then to expostulate the case with him and with much passion chide his unwary negligence for looking no better to his footing yet with as much compassion all to bemoan him and lament his harms and with no less industry and speed hasten to help him up again Even so we find St. Paul affected toward his children the Galatians for one while he prays for them Grace be to you and peace Another while he reasons the case with them I marvel that ye are so soon removed from him that called you Elsewhere he sharply rebukes them for their ill looking to their standing O foolish Galatians who hath bewitched you c. I am affraid of you lest I have bestowed on you labour in vain But lest with over-much severitty and rough dealing with
effect of Righteousness is quietness and assurance for ever Esa 32. And my joy shall no man take from you Joh. 16. Will you see these altogether ye have them Esa 66. where the Prophet hath spoken of the same forming and birth of Christ vers 7 8 9. presently annexeth the peace and the joy of it vers 10 11 12. Will ye see a brief discription of it It is Rom. 14.17 The kingdom of God is righteousness peace and joy And thus at length ye have heard wherein consists the forming of Christ in the Saints both according to youth and according to old age I will briefly name the causes of this forming and fashioning of Christ in the Saints and so end with application of all unto our selves The causes are considerable in regard of God and our selves 1. In respect of God as ãâã ãâã ãâã ãâã ãâã say some Divines but rather as faciamus hominem import that the whole Trinity was imployed in the making of the greater and lesser World Even so in the forming of Christ in the Saints which as the Apostle intimates was typified by the Creation of the World 2 Cor. 4.6 All the persons of the Trinity are taken up These are the Creators which the Wiseman bids us remember for the word is plural in the Original Eccles 12. ãâã ãâã ãâã ãâã ãâã Remember thy Creators in the days of thy youth for according to the oeconomy and administration of these kingdoms observed by Irenaeus God the Father begets these Children Deut. 32.8 And having promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my father worketh hitherto saith the Son unto him Joh. 5.17 Now the Son comes forth attended by these Children given and brought unto him by his Father and offering them again unto his Father saith Cyril with these words Behold I and the children which God hath given me Esa 8.18 which the Apostle quotes and applys expresly unto the Fathers bringing of Children unto the Son Heb. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 For they grow up unto him in all things from babes unto young men and so forth unto old and perfect men Eph. 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a man beget a man as the Philosopher speaks so God and the Minister beget the form of the New Man in us whence the Minister is called ãâã ãâã ãâã ãâã ãâã Gods Coworker or workman together with God and the Father also of the Saints begotten by his Ministry for as wicked men are the sons of Men and of the Devil for in so many words the sons of Eli were sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews That he knew they were Abrahams seed Yet saith he ye are of your father the devil So on the contrary the Children of God are also Children of the Minister For St. Paul calls Onesimus Phil. 10. and Timothy his sons 1 Cor. 4.17 and saith he begat all the Corinthians through the Gospel That 's the seed whereof these Children are begotten for they are not born again of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the inward operation of the Spirit of God Zach. 4.6 which moves upon the Seed in this New Creation and forming of Christ in us as it once moved upon the confused seed of the world in the Old Creation And like that ãâã ãâã ãâã ãâã ãâã that formative power in the womb it forms and fashions Christ in these little Children And as in the forming of an Embryo in the Womb the first form is first abolished and then another introduced And as we put out of the wax the old impression of the seal before we seal it anew So also in the forming of Christ in these Children the precedent form is wrought out and they wrought unto an inconformity with the world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 And as he is holy which calleth them So are they holy also in all manner of conversation 1 Pet. 1.15 These are the causes of this information of this forming of Christ in us in respect of God The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. Faith in Christ is so necessary to the forming of him in the Saints that these two phrases the Saints to be in the Faith and Christ to be in the Saints are taken for one and the same Examine your selves whether ye be in the Faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the forming of him in us for he is the example we must follow the pattern and copy which we must take out and draw to life in us For we all behold as in a mirrour or looking-glass the glory of the Lord with open face So the most ancient authorized English Translations have it and are changed into the same similitude or image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Nay Beloved This imitation of Christ is of such absolute necessity that all the Faith in the world which worthily we highly prize yet all of it without the following of Christ in love and other graces it 's meerly vain and to no purpose Insomuch as he that could remove the highest mountains of his sins yet grew not up in Charity he is nothing 1 Cor. 13. Nay which may seem strange he that hath obtained like precious Faith with the Apostles themselves if he grow not up into Christ unto a perfect man in all other virtues and graces also all his Faith is dead no more a true faith than the carcase of a man 's a man He that lacketh these things saith the Apostle 2 Pet. 1. that is virtue knowledge temperance patience godliness brotherly kindness charity he that lacks these is blind manu tentans feeling with his hand of faith after Christ like the blind Sodomites at Lots door And this St. Peter speaks to those who had obtained like precious Faith with himself and the rest of the Apostles I beseech ye consider the place well 2 Pet. 1.1.9 And that this imitation hath a necessity upon it as well medii as praecepti appears by vers 11. of that Chapter If ye do these thing ye shall never fall for so an entrance shall be ministred abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ I have done with the causes I promised you an application and I 'l be very brief
was the Tree of Life but the truth and life of it Rev. 2.7 What Melchizedeck but the true King of Righteousness and King of Peace Heb. 7.2 What Joseph called Zaphnath Panneah Gen. 41.45 But as the vulgar there hath it Salvator mundi the Saviour of the world This is the true David the love of God Col. 1.13 The same who is his love the true Solomon the peace of God he who is our peace Eph. 2.14 But examples of this kind are infinite 1. This reproves those who dote about Types and Figures and look not for the fulfilling of them in themselves by Christ A great deal of this kind of dotage there is in the Church of Rome that I say not among us also who gaze upon the outward braveries of Religion which they read of in the Jews story Such is that of the curious Antiquaries who are impertinently anxious and inquisitive what became of all those Vessels and other monuments of the said Temple the rich vail c. The Colossians were herein too blame and all who follow them superstitious observers of meats and drinks holy days new Moons and Sabbaths which though they serve as patterns and types of heavenly things saith the Apostle Heb. 8. Yet are they in themselves but weak and beggarly elements shadows saith the same Apostle Gal. 4. Whereas the body is of Christ 2. For the Reproof of those who look for the accomplishment of Gods promises otherwhere than in Christ himself as outwardly temporally and literally not discerning the difference of providence under the Law and under the Gospel for whereas under the Law we read of great outward promises unto the obedient Riches and plenteousness are in his house The most of Deut. 28. and Levit. 26. are spent upon this Argument And God promiseth people wells that they digged not vineyards that they planted not and houses that they builded not c. These and such Scriptures some apply now unto themselves not considering that these were the rewards of the people under the Law and that the Gospel is established upon better promises than these are That God then blessed Abraham and Job and others when he gave them sheep and oxen and men-servants and maid-servants Gen. 24. Job 1.2 But God having raised up his son Jesus he hath sent him to bless us in turning every one away from his iniquities Act. 3. ult And God hath blessed us with spiritual blessings in heavenly things Eph. 1.3 And therefore Esay 65.16 hath mentioned the promises fulfilled in Christ ãâã ãâã ãâã ãâã ãâã the former things were to instruct us that those legal promises were narrow houses full are empty if compared with the Spirit of God Corn and Wine and Oyl are poor blessings if compared with Christ the bread of life the true wine and the oyl of gladness the Spirit of God They who look so low as these earthly things for the accomplishment of Gods promises put themselves in a far inferiour condition to that wherein they presume themselves to be The Sadduces looked for the fulfilling of Gods promises in these things yea the Turks at this day look for these blessings yea many of them look for higher and things above these And shall we call our selves Christians beginning in the Spirit and end in the flesh begin with the heavenly and end with the earthly Shall we who are Christians hope for any thing less than Christian promises Yea the holy Patriarchs and Fathers of the old Testament received these temporal blessings no otherwise than as Pledges and Types of the holy Spirit of promise what else were their houses full of all good things Deut. 6.11 but the fulness of the Spirit And what he promised that he would fill his house or temple with his glory Hag. 2.7 What understand we but the bodies souls and spirits of his Saints who are his Temples with his holy Spirit It is too gross a conceit of some Fathers that the holy Patriarchs were pasti ad saginam fed as it were to be fat with the outward blessings and looked no farther Truly I doubt not but many of them had more clear and distinct understanding of the Spiritual things and a more full fruition of them than most of us have Abraham to whom the promise of the Land of Canaan was made enjoyed not so much of it as to set his foot on Act. 7.5 But sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise The Promise was made to him yet he never enjoyed the earthly but looked for a city which hath foundations whose builder and maker is God Hebr. 11.9 10. they enjoyed not the earthly Canaan but a better Countrey that is an heavenly vers 16. And shall we who call our selves heirs of Heaven dishonour our high calling and abase our hopes by fastening them upon the earth and earthly promises Exhort To receive the Spirit of Christ It 's the Apostles Exhortation Ephes 5.18 Be ye filled with the Spirit A most reasonable Exhortation when the Lord fulfills unto us the greatest of his Promises that we receive it and that it may appear worth the receiving I beseech ye consider 1. The Spirit of Christ finisheth and puts an end unto all sin Dan. 9.24 Seventy weeks are determined upon thy people and upon the holy City ãâã ãâã ãâã ãâã ãâã that 's signified also by ãâã ãâã ãâã ãâã ãâã which we turn fill or fulfill to put an end unto sin it 's the work of the whole Trinity the Father discovers it by his Law shews the foulness and ugliness of it The Son dies for it and washeth us from our sins in his own blood Rev. 1.9 The stronger man binds the strong man and takes away his armour from him yet he hath power to tempt and hath life in him still therefore the Apostle tells the believing Hebrews who had gone thus far ye have not yet resisted unto blood striving against sin Hebr. 12.4 The life-blood of sin is not yet drawn out therefore Christ who through the Eternal Spirit offered himself up to God purgeth the conscience from dead works to serve the living God Hebr. 9.14 Thus Josiah must destroy all that breatheth the brats and little ones of Babylon If the Spirit fill all things in the world beside and fill not us what benefit is it unto us that he fills all things He who hath not the Spirit of Christ is none of his When sin is ended and taken away then peace is made between God and us by Christ the Peace-Maker that ãâã ãâã ãâã ãâã ãâã When Sheba the Son of Bicri the man of Belial his head is cast over the wall 2 Sam. 20. the City of Abel hath peace When Sheba the seven evil spirits the seven capital sins which are the spawn of Bicâi the first-born or Son of perdition as Bicri signifieth the man of Belial the Devil himself when his head is
respect of the most glorious Pattern is that eternal and unchangeable Idea in God unto which the conformity of the Creature either ratione vestigii or imaginis either in regard of common similitude or of the image it self is the perfection of it every thing being then perfect when 't is conformable unto the Idea and example according to which 't was made which of it self invites inclines commands imitation of it self So that 2. In respect of us 't is our duty and such a duty as we of all other creatures are most bound and best able to perform and that with effect man being of all other ãâã ãâã ãâã ãâã ãâã as Plato calls him a Creature best able to imitate his Maker Add to all this that which is the consummation of all 3. 'T is the end of mans Creation for whereas 't is said Gen. 1.27 That God made man in his own image it signifieth Gods ordination of man to be a resemblance of himself and for ever to bear the image of his Maker so saith the Wiseman That God created man to be immortal and to be an image of his own eternity Wisd 2.23 And since we have defaced this image by our fall God hath in these last days spoken unto us by his Son who is the express image of his person Heb. 1. And propounded him for an example that we should follow his steps 1 Pet. 2.21 And predestinated us to be made conformable unto his Son Rom. 8.29 and made known unto us the mystery of his will according to his pleasure which he had purposed in himself that in the dispensation of the fulness of âimes he might ãâã ãâã ãâã ãâã ãâã gather up all things under one head in Christ Eph. 11.10 And this is his Image which he hath sent to teach us that we should be renewed in the spirit of our mind that we should put on the new man who is created after God in Righteousness and true Holiness that as we have born the image of the earthly So also we may bear the image of the heavenly 1 Cor. 15. And so become followers of him as dear children These are high causes Beloved and such as summarily contain in them the ground and foundation as of our imitation so also of the whole Christian life Behold then Beloved the most glorious Pattern that can be propounded unto our Imitation even the Deity it self even the holy and blessed God himself But can the Deity be imitated and followed by man I say not that we are invited here to create new worlds or to preserve them to make the Sun to rise or set to alter the course of Nature or to do any of these great works which God challengeth to himself Job 38. and 39. But that image of God which consists in wisdom in righteousness and true holiness which therefore we may call God himself this we may this we must imitate And this image was signified wholly or in part unto the Church of the Jews according to Gods dispensation and that peoples capacity in all the Figures Ceremonies and symbolical Signs of the Old Testament which were examples and shadows of heavenly things and made by Moses according to the pattern shewed him in the mount Heb. 8.5 For so the law had a shadow of good things to come but not the very image of those things that is the essential image of God who is the end of the law 'T is possible then to imitate and follow God in this image yea the duty of us all so to do To stop and silence for ever that foul-mouth which like a sink or rotten sepulchre exhales and belches out these and such like horrid blasphemies 1. That God hath created all men to sin and the greatest part of men unto destruction How then to the imitation of his own Image 2. That God doth Sanctè ad flagitia homines impellere Confer D. Vorsti ubi concilia plura invenies Episc drives men after an holy manner to commit sin O the holiness of the Devil How then doth he exhort them to be followes of God 3. That the most abominable wickedness that ever was committed is conformable unto Gods Nature and Will How then can we be invited to be followers of God in Righteousness and true Holiness O let these and such like pestilent blastings and damps of all holy endeavours these scandals to all progress in Piety and Devotion descend into the the bottomless pit from whence they came And learn we from hence who they are that are to be accounted the dear children of God not every one that fansieth God to be his Father or out of self-love calls God Father in his necessity as the Rich man called Abraham father when he was in hell torments one that can say Lord Lord c. The genuine and true sons of God are followers of God their Father They are like him in qualities and conditions they do as their Father doth They are holy as God is holy pure as God is pure light as God is light they are merciful as their father which is in heaven is merciful They are perfect as their Father which is in heaven is perfect As the Children of such a Father as obedient Children They fashion not themselves nor imitate their former lusts in their ignorance but as God who calleth them is holy so are they holy in all manner of conversation because it is written be ye holy for I am holy 1 Pet. 1.14 15. in love of enemies Matth. 5. in mercy all the power we have should be shown in this Numb 14.17 all our perfection is in this confer Matth. 5.38 with Luk. 6.36 And how is God holy He is ãâã ãâã ãâã ãâã ãâã that is unmixt and separate Levit. 11.44 there 't is written that he is holy he is separate in his Nature from all his Creatures yet so that he is in them all as the light is in the whole air yet it is not the air the soul in the body and every part of it Tanquam in adaequato perfectibili yet it is not the body In this sence we must be holy as God is holy Come out of them and be ye separate 2 Cor. 6. But the meaning is not that we should go out of the world as the same Apostle teacheth but that we should so keep our selves that the evil one touch us not as our Saviour prayes for his Disciples Joh. 17. That we keep our selves unspotted of the world which is the pure religion and undefiled before God and the father saith St. James 1.17 A Religion which if many of the world had known they would have saved themselves a long voyage and not gone out of the world to have planted a new Religion of their own in another world These these are the ãâã ãâã ãâã ãâã ãâã The children of God without spot Phil. 2.15 Such as are holy as God is holy pure as God is pure the imitators and followers of God as his
and iniquity they busie themselves about Divine Truth whereof they have no more true understanding than blind men have of colours Beloved while we are in our sins we are in the dark we are blind I have heard of blind men who have disputed of colours Truly so it is with us as if many men were faln into a dark pit and we should strive among our selves about the way how we might get out of it So the Devil deals with us as the Philistins with Sampson He puts out our eyes and then sets us to make him sport such sport as the young men made to Joab and Abner See the blessed condition of those who are escaped out of the Devils Dominion Blessed are your eyes for they see Col. 1.12 13. Giving thanks to the Father who hath made us meet to be partakers of his heavenly inheritance c. Here we see the Reason why men are offended with a spiritual sence they are inured to the letter which is dark Our Saviour bid his Disciples what ye hear in the dark speak in the light Hence we see that this is not such a precious time that there is so much light of the Gospel 2 Pet. 1. 'T is not only a light of Knowledge but a light of Life that makes a glorious time The Glow-worm and rotten wood shine in the night Light without heat Moon-light but the light of the Sun hath both but when iniquity abounds the love of many grows cold Cons Isai 50.10 In tenebris posuit latibulum suum 2 Sam. 22.12 The Lord said he would dwell in the thick darkness 1 King 8.42 Exod. 14.20 The pillar of the cloud was darkness to the Aegyptians but light to the Israel of God light in Goshen darkness to the rest of the land of Aegypt What though in darkness if thou hear Gods voice out of the darkness Deut. 5.29 Christ is a light to them that sit in darkness and the shadow of death ãâã ãâã ãâã ãâã ãâã O but there is a power of darkness True but stronger is he that is in you than he that is in the world 1 Joh. 4.4 Act. 26.18 These darknesses are now upon us would we have the light break forth unto us Mark what the Prophet speaks Isai 58.7 10. But he believes not to come out of darkness Job Isa 50.10 Reason Why the Devils are Rulers of the darkness of this world God gives them up to be ruled by the Devils who will not be ruled by him See Notes in Rom. 6.19 Eph. 2.1 2. The world ãâã ãâã ãâã ãâã ãâã it rests it self in the evil c. Observ 1. Observe what is the Reason of the present judgements of God upon us the Devil rules the world ãâã ãâã ãâã ãâã ãâã All his goods are in peace when the strong man keeps the house The people of Laish were at ease c. then came Dan Judgement Judg. 18. Observ 2. This represents their dreadful estate who are subject unto the Prince of darkness Deut. 28.29 Job 12.25 The Sun shall go down at noon their way is like to darkness they know not whereat they stumble Prov. 4.19 Their works are works of darkness because they see not God they think that God sees not them Ezech. 8.20 Seest thou not what the Elders of Israel do in the dark they say the Lord sees us not Psal Let their way be dark and slippery c. Observ 3. See the Reason why the world is so wicked there is a world of wickedness in it What a world there is of detraction slandering back-biting the slanderer is ãâã ãâã ãâã ãâã ãâã The tongue is a fire a world of iniquity c. Can so great mischief arise from no cause or from some small cause The Devil himself is at the tongues end and guides it The tongue is set on fire of hell Jam. 3.6 Why is there so much pride He is a King of all the children of pride Job Envy is the Devils own Nature as God is LOVE Wrath is the Devils harbinger which prepares room for him in the Soul Ephes 4. neither give place to the Devil or to the Backbiter By wrath the Devil useth to bring to pass all his designs by this he becomes Abaddon and Apollyon Covetousness is the root of all evil Reproof Of those who take advantage of evil times to do deeds of darkness little do they consider that the Devil rules them because Inter arma silent Leges This is your hour and the power of darkness Exhort To come out of the Devils Dominion It was God's Call and Invitation unto Abraham Gen. 12.1 and yet is unto every Son of Abraham 2 Cor. 6. Come out of them my people Rev. 18.4 The meaning is not that we should go out of the world that 's an absurdity to the Apostles own reasoning O how many are there in this dark world who yet think all things clear and themselves extreme quick-sighted Joh. 9. Who put darkness for light and light for darkness Isa 5.20 The light that is in them is darkness He who should tell a man this that he is in darkness that he is led with the Spirit of Errour that he walks in darkness and knoweth not whither he goeth that he is misled by the lying Spirit he would fare no better than Michajah did at the hands of Zedechiah This very stoutness and presumption that a man is in the light is an Argument that he is in darkness Joh. 9. He that hates his brother is in darkness even till now when the true light shineth 1 Joh. 2.9 10. Christ came for judgement into this world that they that see not might see and they that see might be made blind Paul thought he saw He thought he ought to do many things contrary to the Name of Jesus of Nazareth All this while poor Man he was blind and in the darkness till the glorious light shined unto him and that struck him stark blind that he knew himself to be blind Then was he led by the hand Ananias laid his hands upon him then was he sent to open their eyes Act. 26.18 Paul himself saith he was a Pattern 1 Tim. 1.16 Pray unto the Lord for Repentance that they may escape out of the snare of the Devil c. NOTES AND OBSERVATIONS UPON PHILIPPIANS II. 8. ãâã ãâã ãâã ãâã ãâã he humbled himself and became obedient unto death even the death of the Cross THis is Verbum Dei a seasonable Text being part of the Epistle appointed to be read on the first day of this Passion week which contains the Humiliation and Exaltation of our Lord and Saviour Jesus Christ and an Exhortation unto us that we would conform our selves unto his Humiliation in hope of being made conformable to his Exaltation For the words from the 5th Verse to the 11th are a comparison inverted The Protasis is Christ's Example This mind was in Christ Jesus who being in the form of God c. The Apodosis is our conformity unto
not wanting unto them but habenti dabitur to him which thus hath more shall be given Either 1. God sends his Gospel unto them as the Apostles went into all parts of the world prepared Or 2. Sends them to the Gospel as the Wise Men out of the East unto Christ and the Macedonians unto St. Paul God is not wanting unto any one that is not wanting unto himself Thus he sends St. Peter to Cornelius and St. Philip to the Eunuch Thus he called Abraham alone and blessed him and encreased him Isa 51.2 and preached the Gospel unto him Gal. 3. and shewed him Christs day Joh. 8. And so gracious the Lord hath promised to be unto every Son of Abraham Isai 51. O quanto chariot est superis homo quam sibi For as God is excusable and justifiable before the world so the world is inexcusable of its own destruction before God For this is the condemnation that Light is come into the world and men love darkness rather than light because their deeds are evil Joh. 3.19 If I had not come into the world saith the Light and spoken unto them they had not had sin but now they have no cloak or excuse for their sin Joh. 15.22 Therefore who can hinder it if the Serpentine brood will stop their ears against the charming sound of the Gospel who can hinder it if they wilfully shut their eyes against the light of this world when the Sun of Righteousness shines at high noon But how shall they understand without a preacher Their sound is gone out into all the world Rom. 10. But what if they understand we are not saved by knowledge The Grace of God that bringeth salvation unto all men hath appeared Tit. 2.11 Marg. God hath prepared his saving health before the face of all people Luk. 2.30 But his saving health may appear before their face and not be saving unto them 'T is a Common Salvation Jude 3. But alas as common as it is yet Faith is wanting for all men have not Faith Thess which is Gods gift Ephes 2. God hath offered Faith unto all men Act. 17.31 Marg. But is his Offering serious hath he not another meaning try him and take heed of suspecting hypocrisie or falsehood in God which thou wouldest not think to be in any but in the worst of men No no means are not wanting unto the world 't is the world that 's wanting to the means 'T is the God of the world that hath blinded the eyes of them c. that the light of the glorious Gospel of Christ should not shine unto them 2 Cor. 4.4 Nay lest they lay the blame on the Devil and excuse themselves This peoples heart is waxed gross and their ears are dull of hearing and they have closed their own eyes lest at any time they should see with their eyes and hear with their ears and understand with their heart and should be converted and I should heal them Matth. 13.15 What 's the Reason We listen rather after other tydings than the glad tydings of the Gospel not but that we may hear even that kind of news we fill our heads with matters as far as Rome Germany France c. and mean time we have news nearer home the glad tydings of the Gospel that most of all concerns us and neglect it we had rather hear of the loss of much Christian blood than to hear that Christ shed his blood for us and hath left us an example that we should follow his steps We are more taken with the report that such or such a King hath overcome his Enemy than that Christ hath overcome the world How are we transported with the news that we are nominated to such or such a petty preferment O how are we tickled at that report but if we hear that we are called to be heirs unto a Kingdom presently we grow melancholy and dumpish Though like the Athenians many of us spend our time in little or nothing else but to hear some new thing yet when we hear the Gospel of Christ his Resurrection and ours with him then as they to St. Paul Quid semi-verbius iste what will this babler say O Beloved let us be exhorted I beseech you above all other news to receive the Gospel the glad tydings of our salvation A man would think it were a most easie task to exhort men to hear such good news 't is the best and the truest news that ever was told This is a true saying and worthy of all acceptation that Jesus Christ came into the world to save sinners What better news desires the poor to hear than that he shall be rich the wounded than that he shall be healed the captive than that he shall be delivered the blind than that he shall receive his fight the bruised under the yoke of sin than that he shall be freed of it The Gospel is the glad tydings of all these Luk. 4.18 But of all news we all desire most to hear of Kings and Kingdoms The Gospel is the glad tydings of a Kingdom the Gospel of the Kingdom Of all things touching a Kingdom we desire to hear the secrets of State The mysteries and secrets of the Kingdom Matth. 13. are the secrets of the Gospel Col. 1.27 But if the Knowledge of the Kingdom and Mysteries of it concern us as that we are like to be in favour with the King c. the news is the more welcome the Gospel is the glad tydings of the Grace and favour of God Act. 20.24 But there are degrees of the Kings favour The Gospel of the Kingdom concerns us so nearly that we our selves are called by the Gospel unto a Kingdom Luk. 22.29 and are made heirs apparent to it Jam. 2.5 But Kings and Kingdoms have their periods c. Regum vita est brevissima but the Gospel enables us to reign in life Rom. 5.17 Confer 2 Tim. 1.10 Yea the Gospel is called the Eternal Life it self Act. 13.46 News worthy the carriage and reporting of the best of men good men bringing good tydings yea such as makes them acceptable and welcom unto all the world O how beautiful are the feet of them that bring glad tydings News worthy the message of an Angel yea a Quoire of Angels Luk. 2.10 good tydings of great joy which shall be unto all people News worth the carriage of Christ himself For the Spirit of the Lord saith he is upon me because he hath appointed me to preach the Gospel Luk. 4.18 Yea wheresoever the Gospel is truly preached there Christ preacheth and whosoever heareth you saith he he heareth me Luk. 10.16 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Matth. 10.40 But whosoever shall not receive you nor hear your words when ye depart out of that house or City shake off the dust of your feet Verily I say unto you it shall be more tolerable for the Land of Sodom and Gomorrah in the day
that Prophet of Samaria would be buried in that Prophets grave who came from Judah that we may obtain the resurrection with him as the man cast into Elisha's grave Observ 1. In what esteem all our sins are all our lusts and pleasures are with God and ought to be with us They are dead things dead works fit to be buried even like a loathsome stinking carcase abhorred by its own friends Such all our dead works all our lusts of the flesh our lusts of the eyes and our pride of life Joh. 2.16 How pleasing soever they have been unto us yet when they are dead unto us and we unto them we desire they should be removed out of our sight however lovely they were they become now loathsome unto us However Sarah was precious in Abrahams eyes while she lived yet being dead he desired to bury her out of his sight Gen. 21. And such is our most reigning and ruling lust Sarah signifieth a mistress Yet dead we desire to bury it out of our own sight Ezek. 24.16 Observ 2. This is the best way of handling Christ's burial not abstractly and according to the History For what can be added unto that which we read in the Gospel The Apostles handle all the actions and passions or sufferings of Christ not nakedly and in themselves but with our conformity thereunto And therefore to spin out long discourses of Christ's birth life suffering crucifixion death or burial c. 'T is no more than some child of eight years old might do How much better the Apostle He speaks not only of Christ born but also of Christ formed in us not only of Christ living but also Christ who is our life not only of Christ suffering but our suffering with him not only of Christ crucified but our old man being crucified with him not only of Christ dead but us dead with him not only Christ buried but we must be buried with him For what benefit is it unto us that Christ should be born live suffer be crucified dead or buried unless we also be conformable unto his birth life suffering crucifixion death and burial 3. Our Lord was buried and we must be buried with him He was buried in anothers Sepulchre He had not of his own where to lay his head while he lived nor when he dyed where to lay his corps The condition just of his great Grandfather Abraham who wandred up and down in the Land from one place to another and was a stranger in all nor had he where to bury his dead Such strangers and pilgrims in this world ought the sons of Abraham and the followers of Christ to be though the whole world be theirs all things are yours and Abraham the heir of the world Rom. yet he used it as if he had no possession in it This is the condition of the poor in spirit dead and buried and without any thought heart or memory of worldly delights riches and honours the poor whom Christ hath blessed Matth. 5. The poor in this world whom God hath chosen Jam. 2.5 Such as whether God give or take the world from them they can with Job bless his name though they have all the world at will and have all things yet possess nothing 1 Cor. 6. though they may seem to live in a Paradise of delight yet are they dead unto them and buried as Christ was in a Garden Repreh 1. Those who will rise with Christ and ascend with Christ before they be dead and buried with him Those who will have the greatest things of Christ before they do the least duty of Christianity like that adulterous generation who desired a sign from heaven But our Lord would afford them no other sign but the sign of the Prophet Jonah And why that They would have a sign from heaven before they had done their duty upon earth They 'l be as Gods before they have lived like good men Our Lord therefore puts them downward first unto earthly things inferiour duties and if they believe not them how can they believe the heavenly Joh. 3.12 For hardly do we guess aright at things upon the earth and with labour do ye find the things that are before us but the things that are in heaven who have searched out Sap. 9.16 Our Apostle therefore tacitly instructs us in the order of our duty by propounding the example of Christ Ephes 4.9 That he ascended what is it but that he first descended into the lower parts of the earth Repreh 2. The out-side Ceremonial holiness without the mind the body of true holiness Of this Col. 2.16 17 21 22. If ye be dead and so buried with Christ from the rudiments of the world Why as living in the world are ye subject unto ordinances touch not c. All forms of godliness without the power they are like bodies without souls they walk like ghosts This reproof may fit us well enough for all empty forms are not buried though the Popish be They have been accounted appearances of evil surely the best of them are no better if no more than out-sides But what are we the better if we bury the appearance of evil and retain the kinds of evil O how careful some have been lest they should have any thing to do with them as they abstain from them as from a dead carcase Why because we must abstain from all appearance of evil I blame not their zeal truly but commend it but if we touch or have to do with the kinds of evil what though we abstain from the appearance of it So the word properly signifieth ãâã ãâã ãâã ãâã ãâã from every kind of evil 1 Thess 5.22 Repreh 3. The open shameless and abominable sins of this Land it was called of old for it's Piety and Sanctity Regnum Angelorum The Kingdom of Angels yea Regnum Dei Gods Kingdom in Edward the Confessors days what their notable Piety was I say not I doubt not but I may call much of it superstition But may we not call this Kingdom now as they are bold to call it abroad Regnum Diabolorum Such and so debauch'd and profligate are the lives of many Their tongues and doings are against the Lord to provoke the eyes of his glory The shew of their countenance doth witness against them and they declare their sin like Sodom Esay 3.9 They hide it not they bury it not open profaness and bold-faced sin Ezeck 24.78 Their throat is an open Sepulchre The Sepulchre is wont to cover the noysome dead carcase as our Lord said of the Scribes and Pharisees that they were painted sepulchres which appeared beautiful outward c. But such is the profaness of the age that the graves are left uncovered Their throat is an open sepulchre belching out oaths an blasphemies The body of sin lies unburied as 2 King 9.27 it was said of Jezebel that her carcase should be as dung upon the face of the earth and fitly so which name signifieth insula sterquelinii
beautiful and render those who act them such then are evil works ugly and deformed and make those who do them such in the eyes of God and good men Repreh This justly reproves our blind eyes who look upon these beauties and those wherein they are as uncomely and without beauty as Isai 53.2 reports the opinion of the Church concerning him who is the fairest of ten thousand he shall grow up before him as a tender plant and although the adorning of a meek and quiet spirit be in the sight of God ãâã ãâã ãâã ãâã ãâã a garment of great price 1 Pet. 3.4 yet it 's a dress quite out of fashion and men and women are commonly ashamed to be seen in it but the time shall come when that prophecy of Isa 3.18 shall be fulfilled when the Lord shall take away the bravery of their tinkling ornaments c. and their men shall fall by the sword c. and Chap. 4.1 Seven women shall take hold of one man c. vers 2. In that day shall the branch of the Lord be beautiful and glorious the words are otherwise to be rendered the branch of the Lord his Christ shall then be ãâã ãâã ãâã ãâã ãâã for beauty and glory That which was esteemed deformity before shall then be esteemed beauty and glory Exhort To adorn our selves with the beauty of holiness with the ornaments of good works how doth every one endeavour to be as fine as a bride It is the ambition of every one even the meanest the Maid will be as fine as her Mistris and every one will be called Lady and as gay as a Lady she will be There is an honour that every one is capable of an honour that comes of God only even Christ himself who to believers is ãâã ãâã ãâã ãâã ãâã honour 1 Pet. 2. Marg. There is a perfection of beauty the beauty of good works fair and beautiful works whereof every one may be partaker Zion the Church is the perfection of beauty Psal 50.2 and God's comliness is perfect Ezech. 16.14 and God's will is and the Apostle prays for the fulfilling of it that we may be filled with the fruits of righteousness Phil. 1.11 And our Lord gave himself for us that he might sanctifie and cleanse us and present us without spot or wrinkle or any such thing This is the beauty which the Lord requires to be in his believers 1 Tim. 2.9 10. as women professing Godliness with good works for the obtaining of this beauty the Apostle exhorts the Philippians 4.8 9. and the Psalmist prays Psal 90.16 17. Let thy work appear unto thy servants and thy glory unto their children and let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it Rom. 13.13 2. Good works are profitable unto men A thing is said to be profitable which is useful or conducing as a means to the end as Physick is a means to procure health Now a means commodious to an end is either 1. Such as without which the end cannot be obtained as a ship to pass the Seas or 2. Such as without which the end may be attained unto as a staff is profitable for a journey but not necessary If therefore it be here enquired in what degree of profitabless good works are here to be understood I doubt not to affirm that the former degree is here meant and so good works are so profitable unto men that without them men obtain not their end Now the end is either Mediate or Ultimate 1. Mediate and that is Faith whereunto men are won by good works 1 Cor. 9.19 20 21. 1 Pet. 3.1 2. 2. The Ultimate end is also advanced by good works in respect of this Faith it self is a work Phil. 1.6 which tends unto the end even the salvation of our souls Hebr. 13.7 whose faith follow considering the end of their conversation and what end is that 1 Pet. 1.9 the salvation of their souls and is there not an higher end advanced by these surely there is even the glory of God Mat. 5. The reason why good works are profitable unto men may appear from hence that they are of the same nature with the life and salvation it self Joh. 3.36 He that believeth on the Son hath the everlasting life And therefore the Apostle calls good works ãâã ãâã ãâã ãâã ãâã Heb. 6.9 Good works are the old way of the Lord wherein he hath appointed Abraham and all the sons of Abraham to walk Gen. 18.19 And to walk in this way the Lord hath created us Eph. 2.10 We are his workmanship created in Christ Jesus unto good works Object But if good works be profitable in such a degree it should seem that they may be rested on without Christ and by vertue of them eternal life obtained Answer We ought not to divide the effect from the cause Good works from the Author whence they proceed It is the Lord who works all our works in us Esay 26. yet not without us for we co-operate with him Acti agimus we act being acted by him Therefore the Psalmist who saith He that doth these things shall never be moved Psal 15.5 He saith Psal 16.8 The Lord is on my right hand I shall not be moved Or as St. Peter quotes the words out of the Greek He is on my right hand ãâã ãâã ãâã ãâã ãâã Act. 2.25 for this end that I should not be moved Observ 1. Cui bono of what excellent use good works are Psal 19.10 11. Prov. 3.13 18. Wisd 8.7 1 Tim. 4.8 Observ 2. Note the sphere and bounds of good works They are ãâã ãâã ãâã ãâã ãâã not so to God Job 22.2 Can a man be profitable unto God and 35.7 8. Exhort Let us deal in this profitable Commodity See Notes on Psal 112. 3. They who have believed God ought to be careful to maintain good works Which for our more distinct proceeding we must resolve into these particular Axioms 1. We ought to believe God 2. They who have believed God ought to maintain good works 3. They who have believed God ought to be careful to maintain good works 1. We ought to believe God Belief is an assent unto a testimony which because it is either Divine or Humane answerably the belief is either an assent unto the Testimony of God or of man The former is here to be understood which the Apostle describes Heb. 11.1 See Notes in Gen. 15. Now whereas Faith is either in the Father Son or Spirit as we say in the Apostles Creed I believe in God the Father c. Faith is required in every one of these 1. Belief in God the Father is required of which the Apostle speaks Heb. 11.6 He that cometh unto God must believe that he it c. The words are ãâã ãâã ãâã ãâã ãâã They who have believed God Here is neither ãâã ãâã ãâã ãâã ãâã nor ãâã ãâã ãâã ãâã
have to give ãâã ãâã ãâã ãâã ãâã to him that needeth And vers 14. we have like words ãâã ãâã ãâã ãâã ãâã for necessary uses The Reasons may be 1. The uncertainty of humane things experience easily teacheth how subject they are to change so that the highest part of the wheel may soon turn and be laid in the dust And therefore it hath been the prudence and sagacity of many Princes and great ones of the world as those of Germany though they abounded with worldly prosperity to learn Trades that therein they might spend much of their precious time which commonly others misimploy as also probably foreseeing a possibility of change they might provide a means for support of themselves in the ebb of a low estate And iâ had been to be wished that the Gentry of this Nation had been so provident for themselves and families 2. Hereby they may so supply their own wants that they may not be burdensome to others so as drone-like to live on others labours Yea hereby they may be helpful unto others that end which the Apostle aimed at Eph. 4.28 Yea 3. These are necessary for Humane Societies And therefore the Wise man having recited the employments of certain Labourers and Artificers Ecclus. 38.32 saith Without these cannot a city be inhabited And vers 34. They maintain the state of the world However this be a good sence yet I find no place where ãâã ãâã ãâã ãâã ãâã must needs so be understood And that sence doth not exclude but may well bear the meaning I have given of them as they signifie all virtues and virtuous actions The Reason why good works are profitable unto men may appear from hence that they are of the same nature with the life and Salvation it self Joh. 3.36 He that believeth on the Son hath the everlasting life And therefore the Apostle calls good works ãâã ãâã ãâã ãâã ãâã Heb. 6.9 we are perswaded after things of God and things that accompany Salvation Good works are the old way of the Lord wherein he hath appointed Abraham and all the Sons of Abraham to walk Gen. 18.19 And to walk in his way c. To this end the Lord hath created us Eph. 2.10 we are his Workmanship 3. They who have believed God ought to be careful to maintain good works The word ãâã ãâã ãâã ãâã ãâã is from ãâã ãâã ãâã ãâã ãâã care that from ãâã ãâã ãâã ãâã ãâã to think upon that from ãâã ãâã ãâã ãâã ãâã which signifieth the mind so that to care for a thing is to mind it and think upon it and so ãâã ãâã ãâã ãâã ãâã answers to ãâã ãâã ãâã ãâã ãâã 1 Sam. 9.5 And because what we care for we fear least any evil befal it Hence it is that ãâã ãâã ãâã ãâã ãâã answers to many words in the Hebrew wich signifie to fear as ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã and therefore he who takes care is watchful to prevent evils Revel 16.15 Behold I come as a Thief blessed is he that watcheth and keepeth his garments And if the evil feared be too great he who cares for a thing calls for help against the evil predominant Phil. 1.9 10. This I pray that your love may abound c. Observ Hence we learn that there is in our faln nature yea in Believers a backwardness a carelesness to maintain good works yea whereas we are generally moved with profit and honour Si spes refulserit lucri who will shew us any good Every man is for his gain from his quarter c. Though good works be most profitable unto men yea though Godliness be profitable for all things and all promises be made unto it yet who takes not more care to encrease his temporal than his eternal Goods The Holy Ghost sets us over good works and would that we should excel in them and go before one another in the practice of them So ãâã ãâã ãâã ãâã ãâã signifieth Though by corrupt nature we be ambitious and desirous of Honour and Precedency and to go one before another ãâã ãâã ãâã ãâã ãâã But as for going one before another in doing good and the exercise of good works how viciously modest we are How easily do we give place one to other Repreh Those who are very careful and forward to maintain the ceremonial works and Duties commanded by the secondary will of God but as for those of the Moral Law they are altogether careless This hath been the Guise and Fashion of all superstitious men since Cain began his way in the world they rather choose Sacrifice than mercy So did the Jews Esay 1. of which the Prophet here complains And Hosea 8.12 I have written to him the great things of my Law and they were counted as a strange thing yet it presently follows They Sacrifice flesh for mine offerings and eat it but the Lord accepteth them not now will he remember their iniquity c. for Israel hath forgotten his maker and buildeth Temples And therefore when Solomon was building the House of the Lord the Lord spake as ye have read 1 Kings 6.11 12.13 And our Lord blames the Scribes and Pharisees Hypocrites who paid tithe of mint and dill and cummin and omitted the weightier matters of the law judgment mercy and faith these things ought they to have done and not to leave the other undone Matth. 23.23 The like may we say of many of this present Generation they are very zealous for the Sabbath but as careless for the other Commandments the Sabbath was made for man man was made for all the other Commandments Eph. 2.9 10. yea and for that also if rightly understood The Lord loves the renewing of the mind and ceasing from sin more than New Moons and outward Sabbaths He loves Judgment Mercy and Faith above tithing Mint and Dill He prefers a remembrance of his Name and keeping his Commandments before Temples yea before Solomon's Temple made with hands He will have Mercy he will have Obedience rather than Sacrifice He wills that we be careful to maintain rather the Moral good works and Duties than the Ceremonial Services Exhort To be careful to maintain good works That which a man takes care of he makes it his business he is always mindful of it Look among all Professions Trades and Callings of men the Husbandman ploughs and sows his Seed he is careful how it thrives he riseth night and day Mark 4.27 and then he ploughs again And thus Redit Agricolis labor actus in annum It is his business and he is always careful of it The Merchant the Student is always plodding There is one common Reason of all this toil and care it is their business Beloved The maintenance of good works is every Believers business and therefore every Believer must be careful to maintain good works And whereas every Profession and Trade hath a respective care necessarily accompanying it this trade of life the maintaining of good works hath
restoring man in special to his well being ãâã ãâã ãâã ãâã ãâã He made the purging of our sins by himself Thus as Christ is α and Ï so his commendation begins with his Riches and Dominion he is heir of all things and ends with exaltation unto honour and is set at the right hand of the Majesty on high Begin we then with our Saviours Riches God hath appointed him heir of all things wherein we have two points considerable 1. Christ is heir of all things 2. God the Father hath appointed him heir of all things Three things considerable here 1. What an heir is 2. How Christ is an heir 3. How heir of all things 1. What an heir is Haeres est qui defuncto succedit in jus universum An heir is he who succeeds one deceased in all his right This is the description of the Civil Lawyers But it is not to our purpose because God is eternal and immortal and therefore the Son of God cannot be said succedere defuncto That of our common Lawyers fits our turn better Haeredem nonnulli dictum volunt quod haeres sit i. e. Dominus terrarum for he whom we call an heir is Dominus Lord owner and possessor of that whereof he is said to be heir Thus also Justin lib. 2. Instit tit 19. Pro haerede se gerere est pro Domino se gerere veteres enim haeredes pro Dominis appellabant Abstuli hunc cujus haeres nunquam erit post hunc diem Plato Thus also the Scripture speaks Jer. 8.10 Your fields to Lords or Owners Mich. 1.15 I will bring an Heir i. e. a Lord unto thee O thou inhabitant of Maresha Paranomasia Zach. 4.7 ãâã ãâã ãâã ãâã ãâã this is properly an heir But 2. How is Christ an Heir the Heir had three Prerogatives 1. A double portion of goods Deut. 21.17 Gen. 49.3 2. The Priesthood Numb 8 14-17 Psal 78.51 Mal. 2.5 6 7. Mal. 3.3 3. Dominion Government and Saveraignty Gen. 27.29 2. Chron. 21.1 And in all these respects Christ may be said to be an Heir who is said to be the first-born of every Creature and the first-born of the dead that in all things he might have the preheminence Coloss 1 15-18 For whereas an heir had a double portion of his fathers goods Christ had his Fathers goods without measure Joh. 3.34 i. e. his fathers Spirit Confer Matth. 7.11 cum Luk. 11.13 Therefore Elisha desiring in a figure to be Elijah's Heir 2 King 2.9 desired a double portion of his spirit And whereas the first-born was a Priest this our Apostle is more copious in proving Chap. 7. in that Christ is a Priest according to the Order of Melchizedech Hebr. 13.15 Lastly whereas the Heir is said to have Dominion and Soveraignty this is peculiar unto Christ so God the Father speaks of David in the figure Psal 89.27 I will make him my first-born higher than all the Kings of the earth Apoc. 1.5 As he who hath all power in heaven and in earth Matth. 28. 1 Tim. 1.17 ãâã ãâã ãâã ãâã ãâã King Eternal but better King of the worlds The grounds and reasons of this Lordship over all things are 1. Partly contained in this point and 2. Partly in those which follow for as the Son according to the Civil Law had right both to what he himself got especially by the hazard and loss of his own blood which the Lawyers call peculium castrense and to what his Ancestor or Father gives him So Christ the Son of God hath right unto the world which he Made and Renewed and Redeemed by his blood and which his Father hath given him by appointing him heir of all things 3. How is Christ Heir and Lord of all things since Abraham had the Promise to be heir of the world Rom. 4.13 The Promise made to Abraham was That in his Seed all Nations should be blessed Gen. 22.18 This Promise was made to Abraham the Father of the Faithful in the right of Christ who is his Son who shall inherit all Nations Psal 82.8 Psal 2.8 Abraham also may be said to be the Heir of the world in that he hath all the world for his Sons who either have or ever shall believe A large a bountiful reward of the obedience of Faith Abraham believed God who called him out of his Country and left that little Inheritance he had in Vr of the Chaldees and for that God gave him the inheritance of all the Land of Canaan yea of all the world so liberal so bountiful is God if we leave our Vr of the Chaldees 1. Observe how great a Lord and Governour our Lord and Saviour is the high God possessor of heaven and earth Gen. 14 19-23 He is Lord of all Act. 10.36 This is a greater Lord than a Ruler or Governour Joseph was Ruler over all Aegypt Gen. 41.41 42. Psal 105.21 22. But to be an Heir of All is more than to rule over All That power a Servant may have under his Lord as Joseph had under Potiphar then under Pharaoh Thus Moses was faithful in all Gods house and a King in it yet faithful as a servant but Christ as a Son as our Apostle argues Hebr. Thus Isaac was a lively type of our Saviour Gen. 24.35 36. There is no such rich matter in the whole world to be had as Christ is and therefore his Ministers should do as Abraham's Servants did declare what a match this Spiritual Isaac is Consol what an happiness it is to be a younger Brother unto Christ for we shall not only receive large gifts with Abraham's younger Sons Gen. 25.5 6. but such is Christ's goodness that he admits us to be co-heirs with himself Rom. 8.17 Gal. 4.4.7 no more a servant but a son on heir c. Tit. 3.6 7. heirs according to the hope of eternal life Jam. 2.5 heirs of the kingdom Apoc. 3.21 Apoc. 21.7 He that overcomes shall inherit all things That which few Brothers will yield unto upon earth Luk. 12.13 Christ bountifully and freely imparts to his Brethren he makes us not only Priests but Kings also with him Apoc. 1.6 What a priviledge then hath the Church that She may make her Sons Princes in all Lands Psal 45.16 So that as Christ's People are his inheritance so Christ is the inheritance of his people Gods people are his inheritance and God is the inheritance of his people Jer. 10.16 Jer. 51.19 Psal 16.5 so that the Scripture speaks both wayes The Reason of this is that through and intimate Union between Christ and his Church so that as we say of natural things conspiring into mutual union one with other that the water is in the wine and the wine is in the water the fire in the iron and the iron in the fire so Christ in believers and believers in Christ Christ his peoples inheritance and Christs people his inheritance Deut. 32.9 Some friends have been so intimate as to use their names interchangeably 2.
when she shall be spoken of If she be a wall we will build upon her a Palace of Silver if she be a door we will enclose her with boards of Cedar If she be a wall This is the speech of Michael the Prince of Israel Chald. Parah A Palace or a Castle or Tower of Silver pure excellent and durable adorned with the Graces of Gods Spirit c. and strength and power against temptation that She may he an habitation of God through the Spirit Eph. 2.22 This Timuath Sarah was a City ill built and out of repair which Joshuah re-edified by which is signified what is dayly done in us by the true Jesus the Son of God when he takes place in our Souls he builds us up and repairs in us the old wast places Esay 58.12 and 61.4 Origen in locum Si darem locum filio Dei in me acceptum locum à me in anima mea Dominus Jesus aedificaret eum adornaret faceret in eo muros inexpugnabiles turres excelsas aedificaret in me mansionem si mererer dignum se patre John 14.23 Though it be a dark foul and defaced Image yet yield it unto Christ and he will make it bright and glorious like himself beautiful and glorious like the Sun Thus that which Joshuah 19.49 and 50. and 24.30 is called Timnath-Serah the Image of corruption Judges 2. Verese 9. is called Timnath ãâã ãâã ãâã ãâã ãâã by a Metathesis the Image of the Sun a bright and glorious Image the Image of the Son of Righteousness 2 Cor. 3.17 18. Sign Whether we have yielded up unto Christ our selves for his Inheritance Vide Notes in Rom. 13.1 Means Deut. 20.16 Of the Cities which the Lord giveth thee for an inheritance thou shalt leave nothing alive that breatheth c. And thus Joshuah dealt with the Canaanites Joshua 11.11 14. He destroyed all that breathed and so must we deal with all sin that breatheth in us As for example it is not enough for us to abstain from all outward acts of wrath perhaps we may be terrified from them by fear either of some imminent danger or the Judgment to come but this is not enough we must destroy the first motions unto anger which breath in us The like is to be understood of Concupiscence vain fear vain joy vain hope c. Thus Psalm 137. Blessed shall he be that taketh parvulos tuos allidit ad Petram The little ones of Babylon are the evil thoughts and motions which trouble and confound our heart so Babylon signifieth confusion Blessed shall he be that dasheth these little ones against the stone against the Rock Christ 1 Cor. 10. Thus we serve Babylon as Babylon hath served us Psalm 137.8.9 Jerem. 50.29 Apoc. 18.6 How is that Babylon endeavours to kill in us whatsoever breatheth toward God every good inspiration from God and toward God Gal. 5.17 Babylon Confusion destroyeth in us Thus Cain who laid the Foundation of the Devils City he destroyed Abel which signifieth a breath Thus must we deal with the little ones of Babylon Matth. 23.35 And the reason is in our common Law even such a little one left in an house hinders the intire possession of it can we allow our selves in such motions unto sin yet presume that Christ will take intire possession of us Especially remove custom in sin Consuetudo saith Bracton est longa possessio quae tollit actionem vero Domino Thus we must empty the house of all that ever breatheth that Christ may take the intire possession of us yet here we must have a principal care lest Satan over-reach us and hold possession then of us when we hope we are most free for when we have cleansed our selves from the pollution of the flesh and emptied our selves of carnal lusts which make men infamous in the esteem of the world we think our selves secure but the danger then is the greatest lest we be surprized and possessed with spiritual pride than which there is no greater sin when a man ascribes Holiness to himself by his own works and by them exalts and extols himself This last errour is worse than the first Matthew 12.43 44 45. The means to repel these assaults is to deny them Deny ungodliness and worldly lusts the Devil himself then flies from us when he is resisted James 4.7 Yea though a roaring lion 1 Pet. 5.9 So that if we lose possession we have none to accuse but our selves The lusts of your Father ye will do ãâã ãâã ãâã ãâã ãâã John 8.44 If we resist them they are the Devils lusts not ours Sign All men are ruled by one Spirit or other good or evil and if good either a preparative Spirit which is called the Spirit of bondage and fear Rom. 8.15 or the Spirit of Adoption which accomplisheth the work of that preparative Spirit and this is called the Spirit of God and the Spirit of Christ David calls it the Holy and Princely Spirit ãâã ãâã ãâã ãâã ãâã Psalm 51. Establish me with thy Princely Spirit and this is the Spirit of Christ the Spirit of the Heir who ought to rule in us the Spirit of the true Isaac the Spirit of him who is born of the free woman Now according to this difference of Spirits we may discern whether the true Heir hath taken possession of us yea or no For not only his Spirit but the servile Spirits also strive to take possession of us Thus Ishmael derided Isaac the true Heir Abraham himself having as yet no other Issue even when he had the promise of the true Heir desired O that Ishmael might live in thy sight Gen. 17.18 Ishmael is from the spirit of bondage Gal. 4.24 which doth good and abstains from evil only for fear of punishment we read also of another servant which Abraham had Eeliezar Gen. 15.2 a servile Spirit also but of better condition than that of ââââael a mercenary servant who doth what he doth for his hire and hope of reward and Alââââ thought that Eliezar should have been his Heir Gen. 15.3 But indeed neither of the two no âââmael the Son of bondage nor Eliezar the Hireling may be Abraham's Heir He shall not be thine Heir saith God Gen. 15.4 for cast out the bond-woman with her son saith Sarah and God confirms it Gen. 21.10 11 12. And the Apostle makes use of it to our purpose in hand Gal. 4. who must then be the Heir Isaac the seed of the free woman the true Isaac which signifieth laughter and joy and this true Isaac is then born in us when we perform obedience from a willing and cheerful mind and with joy and gladness The Philosopher stumbled upon this Mystery Ethic. 2. that Christ was born hominibus bonae voluntatis Luke 2. And thy people shall be willing in the day of thy power Psalm 110.3 Now Beloved if we perform obedience out of a slavish fear or out of a mercenary hope the true Heir hath not
yet taken possession of us Isaac is not yet born these must be cast out of the house yet is not this condition contemptible for the time For the Heir himself differs little from a Servant while he is a child though he be Lord of all Gal 4. But when the fulness of time is come then God sends his Son to take possession of his house and then the servant is cast out for such servants abide not in the house always but the Son abideth always John 8.35 ãâã ãâã ãâã ãâã ãâã God hath appointed Christ Heir of all things This Metaphor is taken from the Civil Law instruere haeredem is the ordinary phrase or as the Father speaks Psalm 2. I have set my Son c. the Governour of the Church To this effect the Scripture speaks elsewhere John 3.35 The Father hath given all things into the Sons hands Matthew 28. Vnto me all power is given both in Heaven and earth John 5.22 He hath committed all judgment to the Son figured in Abraham giving all he had to Isaac Gen. 24.26 and 25.5 Hebr. Psalm 2. Ask of me and I will give thee the Heathen for thine inheritance c. The Reason is the same with the former in regard of the Sons double right unto all things his own workmanship and purchase peculium castrense In regard of the Father his love unto the Son John 3.35 The Father loveth the Son and hath given all things into his hand as also in regard of the Oeconomy and dispensation of the three persons in the Trinity Esay 40.10 His Arm shall rule for him Chap. 53.1 and 57.5 9 10. Exodus 6.6 and 15.16 As the Spirit the finger confer Matthew 12.29 Luke 11.20 Object God hath put all things under him 1 Cor. 15.28.29 But we see not yet all things put under him Heb. 2.8 Answer 1. Dististinguish between ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã potestas and potentia David had ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã A King may have right to his Kingdom yet be hindered from the actual rule and administration of it by a Tyrant or Usurper 2. Distinguish between Christ as the Head and Captain of Salvation and his Church as the Apostle does Heb. 2.8 Christ is Heir and Lord in both respects and the only doer And in respect of his person we see Jesus saith the Apostle c. But in regard of his members 1 Cor. 15.24 25 27. 1 Pet. 3.22 and 4.1 Thus S. John Apoc. 1.9 much talk of wars But how shall we hope to prevail when Gods enemies are not subdued and put down in us The men of Ai prevailed against Israel why There was ãâã ãâã ãâã ãâã ãâã Josh 7.13 An accursed thing in the midst of them Observe first then the Sovereignty of God the Father over all the world he hath authority and right and power to dispose of all the Creatures Lord of Sabbath Deut. 32.8 Acts 17.26 He hath given to Christ the Dominion over all things According to the number of the children of Israel he divides to every people their inheritance and what Law there is for any to expel another out of that inheritance which God hath given them I yet know not Nimrod Ninus Canaan all usurpers He hath given Mount Seir to the children of Esau Deut. 2. Therefore meddle not with them Verse 5. and Verse 9. Distress not the Moabites because I have given Ar to the children of Lot for a possession for the most high ruleth among the children of men and giveth it to whom he will Dan. 4.25 That they consider not who say that Dominium fundatur in gratia contra Acts 17.20 2. Christ's right and title to all the creatures is neither a meer pretence nor a false claim he claims no more than the first and true owner of all things hath freely given him 1. This reproves the Pope who pretends right to Kingdoms to give and dispose as he pleaseth This did the Devil I give it to whom I will like the mad man who took notice and would dispose of all Ships that were in the Navy their fraught and burden c. But if Christ said Who made me a divider who made the Pope 2. This reproves those who tell the Father either in express terms or interpretative That they will not have this man reign over them Luk. 19.14 the event is dreadful vers 27. Take heed we pass not sentence against our selves Esay 8.6 7. The waters of Siloe i. e. the Spirit of Christ i. e. the Spirit of him that was sent So by interpretation Joh. 9.3 run softly But they chuse Rezin i. e. their own will and chusing God hath appointed his Righteousnss and Peace his Christ to rule over us Col. 3.15 Esay 11 4-9 He invites us to a meek humble and quiet Spirit Behold thy king comes meek Zach. 9.9 Laesa patientia fit furor Apoc. 6.16 But we will none of his government But what is this to us we stand at a gaze admiring Christ's person and forget his members That which is said here of Christ the Son of God the same is true also of all the sons and children of God So the Apostle argues Rom. 8.13 and his children the faithful are heirs of all things Apo. 21.7 So it makes for the reproof of those who pretend title to the heavenly inheritance yet live not like heirs apparent The Saints are born again to an inheritance incorruptible 1 Pet. 1.4 Art thou a servant of corruption as the same Apostle speaks 2 Pet. 2.19 yet canst thou hope to be an heir of incorruption Art thou called to an eternal inheritance yet carriest thy self like a drudge to these temporal and earthly things Judge in your selves Beloved If a man of mean parentage and estate were adopted heir to a great man it is Chrysostoms comparison how would he behave himself would he not neglect outward and temporal things care not for your stuff c. Gen. Would he not care how he might please his Father who adopted him While thou drudgest and toilest in pursuit of these earthly things who will believe that thou art adopted heir to heaven The heir to heaven No they are the wise that shall inherit such glory but shame shall be the promotion of such fools as thou art Prov. 3.35 Such fools have folly for their inheritance but prudent men inherit knowledge Prov. 14.18 Such fools shall inherit wind Prov. 11.29 Consolation But hath God appointed his Son heir of all things what provision hath he made for his younger Children O fear not little flock it is your heavenly fathers pleasure to give you the kingdom Luk. 12.32 And to make you heirs and coheirs with Christ Rom. 8 17. Yea it is the Sons pleasure also Luk. 22.29 Let the sons of Cheturah go away with their gifts worldly men with their large possessions Isaac and we who with Isaac are born of the free-woman shall be heirs of all things Gal.
3.29 Apoc. 21.7 What if thou be poor as having nothing yet possessing all things What if harbourless In thy fathers house there be many mansions Exhort If God hath appointed his Son heir or Lord of all things then kiss the Son It is the inference of the holy Ghost Psal 2. Where having said I have set my Son upon my holy hill of Sion vers 6. at vers 12. He infers this Exhortation kiss the Son i. e. Honour and obey the Son for so Samuel did having anointed Saul he kissed him 1 Sam. 10.1 Is it not faith he because the Lord hath anointed thee to be captain over his inheritance The eminency of Superiours also infers the due subjection of Inferiours Let every soul be subject unto the higher powers Give to every man their due honour to whom honour fear to whom fear belongs Mal. 1.6 A son honoureth his father and a servant his Lord and Master If I be a father where is mine honour and if I be a master where is my fear saith the Lord of Hosts Our Saviour speaks so of himself Ye call me Master and Lord and ye say well for so I am Joh. 13.13 Yea he challengeth all superiority as due unto himself Matth. 23.8.9 10. He who appointed his Son Lord of all things he asserts and challengeth this subjection and obedience as due and to be performed unto his Son Matth. 17.5 The father hath committed all judgement unto his Son that all men should honour the Son even as they honour the Father who hath sent him Joh. 5.22 23. And Phil. 2.9 He hath given him a name above every name that is named This was typified Gen. 41.40 41 43. Nor was this without direction of Divine Providence that Augustus Caesar in whose days our Lord was born haud passus sit se Dominum appellari He would not suffer himself to be called Lord saith the Historian as being guided by a secret instinct that the Lord of all the world was born Now because in these last and worst days the very dregs of time the most preten'd subjection and obedience unto the Son of God and under pretence of this shake off the yoke of subjection unto Governours just as Judas Galilaeus did Do ye not find the truth of this already in your Families ye may ere long It will not be amiss to enquire whether we be as we ought and pretend to be subject and obedient unto the Heir and Lord of all things whether we kiss the Son whether we bow the knee to him yea or no The observation of the outward Ceremonies is cryed down by all as superstitious Be it so yet it is a Scripture still That at the name of Jesus every knee should bow and accordingly it must have a sence still And what is that the inward bowing the bowing of the knees of the heart that 's there to be understood And certainly that 's the truest sence well then the heart the mind the soul the affections must bow and be subject unto Christ Let us then enquire Do we bow the knees of our hearts Do we perform such inward subjection unto Christ Let us try this in some particulars both precepts and examples Matth. 21.5 Behold thy king cometh unto thee meek and sitting upon an Ass the emblem of the innocency and simplicity of Christ Are we subject unto that innocency and simplicity of Christ Certainly if we wrong and defraud and circumvent one another I fear lest as the serpent beguiled Eve through his subtilty so our minds should be corrupted from the simplicity that is in Christ He commands us to love the Lord with all our heart and yet we think if we perform only a few outward services as praying and praising and singing of Psalms while mean time our thoughts are in our shops or in our counting houses we then kiss the Son Yes we draw near unto him with our lips but our hearts are far from him with our mouth we shew much love but our heart goeth after our covetousness Ezech. 33.31 The Lord commands that every one speak truth to his neighbour if now we flatter with our lips and dissemble with our double heart do we kiss the Son yes as Judas did kiss him and betray him Beloved let us not deceive our selves if we be subject unto Christ we bring under every action every word yea every thought unto the obedience of Christ 2 Cor. 10. They that are Christs have crucified the flesh with the affections and lusts They walk even as he walked 1 Joh. 2.6 Our Lords Precept is Take heed and beware of covetousness Latin ab omni avaritia Luk. 12.15 and ye cannot serve God and Mammon Luk. 16.13 If we now profess that our aim is to get wealth and that we will be rich as the Apostles phrase is 1 Tim. 6.9 If we speak good of the covetous man whom God abhorreth Psal 10.3 Do we perform subjection unto Christ 'T is true we can be content to give Christ the hearing just as the people did in Ezechiels days Chap. 33.31 and as the Pharisees did in our Saviours days when he discoursed upon this very argument Luk. 16.13 14. No servant can serve two masters And the Pharisees who also were covetous heard all these things and derided him And are not we such covetous Pharisees whose heart goes after our covetousness who hear these things and deride them And do we then perform this inward subjection and obedience unto Christ Do we bow the knee unto him yes just as the Jews did Matth. 27.29 They platted a crown of thorns and put it upon his head 'T is his precept love your enemies bless them that curse you c. Matth. 5.44 If now we confine our love within the bounds of our Sect whatever that is and like Saul as yet unconverted full of bloody zeal we breath out threatnings and slaughter against the Disciples of the Lord against those whom we conceive of a contrary mind unto us If we be turbulenr seditious hateful and hating one another are we subject unto Christ Do we not rather deny the holy one and the just and desire a murderer to be granted unto us Do we not free Barabbas and reject Jesus qui mala agit in vita solutus est in corpore ejus Barrabbas Christus autem rejectus Origen in Matth. 27. He commands us to take up our cross and follow him that is to crucifie the flesh with the affections and lusts When without this Cross we contend for an outward cross or against it Do we obey Christ Do we not rather crucifie the Lord of life afresh as he was crucified between two thieves He when be was reviled reviled not again 1 Pet. 2.23 If we walk with a froward mouth and bark and bite every one that 's not for our honour But of this we shall have occasion to speak more on verse the last of this Chapter Therefore having handled the first ground of our Saviours right and
No whatsoever he made upon perusal of his works both in particular and in the general he pronounced that they were good and exceeding good if therefore we find a world wherein there is nothing but evil that 's the Devils world and whatsoever is in that world the lusts of the flesh the lusts of the eyes and the pride of life is not of the Father but is of the world 1 Joh. 2.16 Now hath God made many worlds and doest thou chuse rather to live in the Devils world Hath God made thee a Man and not a Beast one of the three things which one of the wisest Philosophers gave God thanks for yet doest thou chuse rather to live like a beast yea worse than a beast they do but according to their kind than like a man as God hath made thee Ingrateful man nay beast hath God given thee a reasonable Soul an immortal Soul yet wilt thou so abase thy self to live worse than the unreasonable beast worse than the beasts that perish Wherefore Holy Brethren as the Apostle speaks Hebr. 3.1 partakers of the Heavenly Calling consider I beseech ye hath God called us with an holy calling to obtain his world and to be followers of God as his dear children Eph. 5.1 and to be like the Angels Luke 22.30 And shall we rather obey Satans unholy calling be like him and inherit his world prepared for the Devil and his Angels Consider I beseech ye the Apostle and High Priest of our Profession Christ Jesus he hath given himself for our sins that he might deliver us from this present evil world into the glorious liberty of the Sons of God according to the will of God and our Father And shall we still contrary to our Profession continue in our sins and continue vassals and slaves unto this present evil world to the snares of the Devil and yield our selves to be taken captive by him at his will Hath God given unto us his spirit of truth to lead us into all truth and we shall we suffer our selves to be seduced and misled by the Spirit of error by the Spirit of the world by the Spirit of Devils as they are called Apoc. 16.15 Is the Son of God made manifest for this end that he might destroy the works of the Devil and shall we choose rather to live in this present evil world Shall we be so foolish as to continue in Satans evil world which passeth away and so perish with it rather than aspire unto Gods world by doing his will and so abide for ever 1 John 2.17 Let us rather hearken to S. Peters exhortation 2 Pet. 3.11 and 13. The earth and the works that are therein shall be burnt up Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness Since according to his promise we look for new Heavens and a new earth wherein dwelleth righteousness Observ 6. A ground of Gods Sovereignty over all the world Esay 45.12 A ground of that right which God hath to prescribe a religion to mankind Nehem. 9.6 7. Psalm 86.9 All nations whom thou hast made shall come and worship before thee and shall glorifie thy name Acts 14.15 Esay 17.7 Psalm 95.6 The reason is he hath made us men reason so in regard of their creatures they expect all reverence and respect from their creatures from those they have made How much more may our Apostle Rom. 11.36 Of him and through him and to him are all things to him be Glory for ever Chapter 12.1 2. Observ 7. A ground of humility towards God Thou hast made me as the clay Job I am but dust and ashes saith Abraham towards men and all the creatures and Brethren and Sisters fellow Creatures To the worm thou art my Mother and my Sister Job 17.14 Hath not one God made us all Malach. 2.10 God made the worlds by his Son The truth of this we have in express terms Eph. 3.9 which yet more fully will appear if we distinguish the Divine nature of Christ from the Humane as ignorant men wedded to a sensible Christ and hood-winked with the veil of his flesh cannot easily do According to his Divine nature he is said to be the Beginning the Word the Power the Wisdom of God and according to all these God is said in Scripture to have made the worlds 1. He is the beginning thus that place otherwise in the Greek obscure may be understood John 8.25 They say unto him who art thou Jesus said unto them ãâã ãâã ãâã ãâã ãâã which we turn not well Even the same that I said unto you from the beginning The Original will not bear it the vulgar Latine better principium quod loquor vobis Thus we may also understand S. John 1 John 2.24 Let that abide in you which ye have heard from the beginning ie from Christ And if that which ye have heard from the beginning remain in you ye also shall continue in the Son and in the Father What that is we read 1 John 3.11 This is the message that ye heard from the beginning i. e. from Christ that ye should love one another This message we hear from Christ John 13. Thus he calls himself Apoc. 1.8 and 21.6 and 22.13 Thus the Apostle calls him Col. 1. Where having said Verse 16. That by him were all things created c. Verse 18. he adds He is the head of the Body the Church who is the Beginning The Syriack useth one word for both Heb. ãâã ãâã ãâã ãâã ãâã The head of the body the Church which is ãâã ãâã ãâã ãâã ãâã the beginning the very same word and to the same sence as Moses speaks Gen. 1.1 ãâã ãâã ãâã ãâã ãâã In the beginning God created the Heaven and the earth Hence it is that the Gloss interprets In the beginning in Filio in the Son by whom the Father is said to have made all things howbeit by others both Jews and Christians In the beginning is rendred 2. In Wisdom so the Chaldee Paraphrast and there is express Scripture for it Psalm 104.24 In wisdom hast thou made them all And his Son Solomon The Lord by wisdom founded the earth Prov 3.19 Thus also Christ speaks of himself Prov. 8.27 30. 3. Christ is the Word so S. John calls him and so the Chaldee Paraphrast very often And by this Word God made the worlds Psalm 33.6 John 1.3 All things were made by him and without him was not any thing made that was made and Verse 10. He was in the world and the world was made by him Our Apostle comes home to it Hebr. 11.3 By faith we believe that the worlds were made by the word of God This word was with power And 4. That power is Christ himself 1 Cor. 1.24 We preach Christ the power of God and the time of Christ is called the day of his power Psalm 110.2 Now by this power God created the worlds
creation Jer. 10.11 The Gods that have not made the heavens and the earth shall perish from the earth and from beneath the heaven This work is done by Christ the character of the Father For by the word of the Lord the heavens were made and all the host of them by the breath of his mouth Psall 33.6 All things were made by him and without him there is nothing made that was made Joh. 1.3 and 5.19 The Son can do nothing of himself but what he seeth his Father do unto us there is one God the Father from whom are all thing and we in him and one Lord Jesus Christ by whom are all things and we in him 1 Cor. 8.6 2. The works of providence as preservation Act. 17.28 Confer with Col. 1.16 Heb. 1.3 Deliverance as that most notable one out of Egypt Exod. 20.2 Jude vers 5. quoniam Jesus salvans populum ex Egypto Vulg. Lat. in the same Chapter vers 22. Ye have seen that I have spoken to you from heaven Heb. 12. See that ye refuse not him that speaketh 3. Salvation Sanctification Election Illumination Vocation Justification Consolation Government sending out Prophets institution of Sacraments working of Miracles raising the Dead All wrought by Christ The names and attributes are common to Father and Son As the name of God by which Thomas calls him Joh. 20. My Lord and my God The image of the invisible God Col. 1.15 The God of glory Act. 7.2 to Christ 1 Cor. 2.8 King of kings and Lord of Lords 1 Tim. 6 15. to Christ Apoc. 17.14 Eternal Abraham calls the father Gen. 21.33 And before Abraham was I am Joh. 8.18 Good none good but God Marc. 10. Immutable Malach. 3.6 I am the Lord and change not Heb. 1.12 Thou art the Son and thy years shall not fail His greatness and ubiquity Great is the Lord Psal 134. And do not I fill heaven and earth saith the Lord Matth. 18.20 where two or three are gathered together in my name I am in the midst of them Power God the Father omnipotent the Son also unto me all power is given in heaven and in earth Matth. 28. Glorious Father Esay 6.1 2 3. The Seraphims cryed Holy holy holy Lord God of hosts heaven and earth are full of his glory which as often is applyed to Christ Joh. 12. where the Evangelist saith thus These things said Esay when he saw his glory and spake of him If Christ be the character of his Fathers being then is a Christian man the Character and express Image of God because he represents Christ who represents his Father He that saith he is in him ought himself so to walk as he walked 1 Joh. 2.6 And as the Father hath sealed the Son So he is his character so us and we also are his character 2 Cor. 1.22 God hath sealed us and given us the earnest of the Spirit in our hearts In whom also after ye believed ye were sealed with the holy Spirit of promise Eph. 1.3 and 4.30 Grieve not the holy Spirit by which ye are sealed against the day of redemption Behold then the dignity and excellency of Gods Saints they are the character and express image of his Being Christ the first and chief then they that are Christs as St. Paul speaks in another case Such is their excellent condition They are like unto God they have his mind 1 Cor. 2. ult They are according to his heart they walk in his ways they live his life Ephes 4. They have his nature 2 Pet. 1.4 Yea I have said ye are Gods saith our Saviour Truly next to God and Christ they are They have his mark his character his express image in knowledge Col. 3.10 In righteousness and holiness of truth Ephes 4.24 Would not a man think it strange to find this Character and Image of God spoken of expresly by an Heathen Philosopher he is not in vain called Divine Plato in whom among many other sayings worthy a Divine we have this about the midst of his Dialogue Theaetetis ãâã ãâã ãâã ãâã ãâã The very same which the Apostle speaks in the fore-named places And elsewhere ãâã ãâã ãâã ãâã ãâã See then the ground of Gods love unto his Saints They have his character and express image upon them Similitudo est causa Amoris Joh. 15.9 10. And truly it ought to be the ground of Parents love unto their Children though we see the contrary too too ordinary This Child is like the Father this like the Mother in some lineaments of the face which of them is like to God God leaves not himself without witness to the world his Son is his witness the whole creation is his Image Rom. 1.16 He leaves not himself without testimony of his Seal No not in all the world some in every Nation he hath sealed some in every nation fear God and work righteousness Though God the Father hath forbidden us to make any image of himself thereby to know remember or worship him yet he hath his effigies and image of himself by himself Yea he hath sent him into the world and will send him that by him we may know the Father and through his name come unto and worship the Father Joh. 14.8 9 10. This discovers their folly who do not imitate but counterfeit Gods Images such are they who please themselves in outward shews of Religion only whether instituted of men or of Gods ordaining if rested in having a form of godliness but denying the power of it of whom we may truly say as Plato said Those who made Images of God if they knew that which they go about to represent they would never counterfeit an outward form of it Do they think so highly of the shews of Religion How highly would they conceive of God himself if they knew him But greater is their folly and impiety who neglecting that spotless and blameless Character and Image of God frame to themselves an abominable Idea and form of God such as they themselves approve of as because they are dissemblers and hypocrites they fashion God like themselves will have him say one thing in his Word and mean the contrary Such as fancy themselves God's Saints and Chosen and then fancy God so enamoured of them so over indulgent to them that though they live and continue in sin yet he 'l not see it Such some of the old Hereticks are reported to have been And I pray God there be none such in our days Thus many fancy God as the old Heathen did a topical God confine him and his worship to a place So the Samaritan woman Joh. 4.20 Our father 's worshipped God in this mountain she understood the Mount Gerizim where the Samaritan Temple was built Others imagine God such as allows them to be covetous so they acknowledge him for the Author of their wealth and say with the bloody Shepherd Zach. 11.5 Blessed be God for I am rich And this is the vulgar conceit of God Many there are
hath been the strong delusion of many who have dreamed themselves into a Paradise while mean time they have lived an ungodly life Esay 29.8 Thus Ravliac who murdered Henry the Fourth of France was perswaded he had a place in heaven provided for him And I am perswaded many there are among us who make themselves as sure of heaven as that wretch did and upon grounds weak enough But that we may the better understand how the Saints are set in heavenly places in Christ ye must know that there 's no word for places in the original neither here nor Eph. 1.3 nor vers 20. nor 2.6 nor 3.10 nor 6.12 in all which notwithstanding places are added in our Translation In the ancient English more truly we have things Luther in his translation in high Dutch turns it nature and thus we must understand it here God hath set us in heavenly things in the heavenly nature by Christ Jesus and with Christ Jesus as where he is there we also might be So we read of the heavenly kingdom 2 Tim. 4.18 the heavenly country it is the heavenly Jerusalem Heb. 12.22 the heavenly ââft Heb. 7.4 the heavenly things 1 Joh. 3.12 the heavenly wisdom Joh. 3. the heavenly calling Heb. 3.1 These are the heavenly things wherein the Lord hath set believers as our Apostle speaks expresly Heb. 12.22 23 24. In these highest things Christ sits and in these through him God the Father sets us O Beloved we make our selves sure of these heavenly things when yet our thoughts are abased and busied only about earthly things like that foolish Stage-player that when he named heaven he pointed to the earth or like Hawks or Kites or other like birds we sore high talk of high matters of heaven and heavenly things when mean time we eye and aim at a prey at some advantage here below Motive Did we set a true estimate upon these highest things we should not be held back from them by any difficulties The kingdom of heaven suffers violence Matth. 11.12 The people were forbid ãâã ãâã ãâã ãâã ãâã to break through Exod. 19.24 But to the highest mountain of the Lords house they brake in Joshuah was commanded to be valiant to invade the land Jos 1.6 7 8 9. If I be lifted up I shall draw all men unto me Joh. 12.32 Si virtus corporeis oculis videri potuit omnes ipsam amare vellent Cleâmbrotus The mountain of the Lords house on the top of the mountains being erect all nations shall flow unto it Esay 2.2 ãâã ãâã ãâã ãâã ãâã Where dwellest thou come and see Joh. 1.39 Can any good thing come out of Galilee come and see vers 46. John was invited Apoc. 4.1 heaven cannot be seen but by the light of heaven Means Would we enjoy these high things then must we attain unto them the same way that Christ himself did Christ's exaltation followed his Humiliation and so must ours Humble your selves under the mighty hand of God and he will exalt you in due time 1 Pet. 5.6 Eph. 4.9 10. He that ascended descended Phil. 2.4 10. So must ours Phil. 2. Prov. 15.33 The fear of the Lord is the instruction of wisdom and before honour is humility and 18.12 1 Pet. 3. last Confer with Chapter 4.1 Christ sat on the right hand of the Majesty on high after his death burial resurrection therefore mortifie your earthly members Col. 3. So Eph. 2. after we were raised from the dead he made us sit ãâã ãâã ãâã ãâã ãâã The great consolation of the people of God of the true followers and servants of Christ Jesus where their Lord is there are they Joh. 12.26 Their conversation is in heaven Phil. 3.20 Christianity is the profession of an heavenly life Empedocles vixit ut aspiceret coelum veri ãâã ãâã ãâã ãâã ãâã contra caput sursum cor deorsum What though they be neglected and despised here below among earthly men carnal men c. They are strangers among men So was their Lord The world knew him not Joh. 1.10 Nor does it know them 1 Joh. 3. What manner of love is this that we should be called the sons of God Therefore the world knows us not As Enoch walked with God and was not why for God took him Gen. 5.24 Such an one is no body in the world God takes these into more intimacy with himself Their mind is about heavenly things And therefore they are not so curious about earthly Rom. 14.3 Let not him that eateth not despise him that eateth Deus eum assumpsit See Psal 65.5 Blessed is the man whom thou takest unto thee These are men of another Common-wealth and they are travelling homewards they confess themselves strangers and pilgrimes upon the earth And they who say such things declare plainly that they seek a better country i. e. an heavenly They are fellow Citizens with the Saints and of the houshold of God Eph. 2.19 The world knows not these high things Master where dwellest thou Come and see Come up hither As he that is upon an high Mountain may see the Clouds moving this way and that way below him So the Saints they dwell on high Esay 33.16 and can see the turnings and motions and changes of the world below poverty riches honour disgrace they affect ease who love or hate they are below the Saints They mean time dwell on high and become like him with whom they dwell unchangeable Whereas before they admired honours pleasures profit high place and authority and beheld them as things above them being now fixt in the highest they look down upon these as poor despicable things below them These high things then let us be exhorted to aspire unto They are either 1. The high things themselves Or 2. Things tending upwards 1. God himself who is above Job 31.28 and Christ who is from above Joh. 80.23 and he John the Baptist bears witness of Joh. 3.31 or the holy Spirit which is poured out from above from the right hand of God Act. 2. In these is our objective happiness our formal happiness is in communion with God the Father God the Son and God the holy Spirit and with the Saints Jerusalem above the mother of us all Gal. 4.26 Whence it is that the Church is figured by Mount Sion and Jerusalem situate among the Mountains Psal 125. Observe then the highest mark of the Christian ambition See Notes on Col. 3.1 This reproves those who contend for other things but for these not at all ãâã ãâã ãâã ãâã ãâã We will be many Masters Every one will be great But in pursuit of these true highest things we are extreme modest To be great high honourable every man will endeavour with the ruine of others with the ruine of Justice ãâã ãâã ãâã ãâã ãâã But ought not the best the highest things to be best beloved and most high in our estimation Josh 18.3 why are ye so slack to possess the land which the Lord hath given you We need
Rom. 9.6 Now they are the true Israel who walk according to the Rule of Gods Word Gal. 6.16 who are pure in heart Psal 73.1 God is good to that Israel even to those that are pure in heart They who are without guile such was Nathanael Joh. 1.47 Behold an Israelite indeed in whom there is no guile So for persons Judas and Jude they are both the same names Judas not Iscariot Joh. 14.22 Zedechias the Righteousness of the Lord Non omnes Bacchi qui Thyrsos gerunt non omnes coqui qui cultros gestant The like we may say of the name of Christian which every man arrogates unto himself yet alas to what purpose is it to have the Name and want the Seal in your Evidences you will have better assurance than a Name you will have the Seal too 2 Tim. 2. Whosoever names the name of Christ let him depart from iniquity To what purpose is it to have a name and not the nature of a Christian the nature is to be anointed with the holy Spirit ãâã ãâã ãâã ãâã ãâã 1 Joh. 2 20-27 Rom. 8.9 To have a name and not the thing it self thou hast a name that thou livest and thou art dead Revel 3.1 Observ 2. Those things which belong unto God and Christ are more excellent than others are See Notes in Coloss 3.1 Observ 3. The names which God gives are either Beings and Natures or imply Natures and Beings either present or future Thus he called Abram which signifieth an high Father Abraham which signifieth a Father of a multitude Gen. 17.5.15 16. Sarai which is my Princess or my Lady he called Sarah a Lady or Princess which is more large because she should be a Mother of Kings and Princes Kings of People shall be of her He calls his Son by the name Emmanuel which signifieth God with us Isa 7.14 Matth. 1. yet we read not that Christ is ever called by that name but he ever hath and shall have that being Matth. 28. ult See another significant name Isa 8.1.10 Isa 45 1-4 Jer. 20.3 Jews ãâã ãâã ãâã ãâã ãâã Gen. 17.20 Josh 3.17 and 4.1 Isa 9.2 Ezech. 2.2 I send thee to ãâã ãâã ãâã ãâã ãâã yet they call us ãâã ãâã ãâã ãâã ãâã and one man ãâã ãâã ãâã ãâã ãâã Observ 4. Parallels and Comparisons are an excellent means and way to manifest the difference and transcendency of one thing above another Hence we discern how one Creature excells another and Christ excells all the Creatures Exhort Let us endeavour to obtain such an excellent name there is inbred in most men a desire of getting great names and eternizing their names unto posterity ãâã ãâã ãâã ãâã ãâã The Ambitious man affects a great name and for that he flatters and fawns and serves and honours and pleaseth and all that he may be great And howsoever the Covetous man seem to neglect it populus me sibilat at mihi plaudo c. Yet though he seem to neglect his own name as to himself yet he aims at it in his Issue and Posterity he desires that his Son and Heir may be some Great Man And this the Prophet David saith is true Adam every man wisheth well to his Posterity This is the Ambition of Church Men common with others they desire to be called Rabbi and affect a name Thus the Babel-builders such truly as many are who think it not they build towring thoughts to get themselves a name Gen. 11. There 's not any sort of men who generally neglect it but the base and ignoble drunkard the wise man gives ye their Character We are born say they at all adventures and we shall be hereafter as if we had never been and our name shall be forgotten in time What then Come on therefore and let us enjoy the good things that are present let us fill our selves with costly wines c. Vice abaseth the Spirit equals the Master to the Servant So Elah King of Israel drinking himself drunk in the house of his Servant Arza 1 King 16.9 was killed Now beloved if men by corrupt nature seek to get themselves an empty name which shall not be eternized but at length shall rot Prov. 10.7 how much rather ought we to endeavour after that excellent name that name which alone is excellent Psal 148.13 The same name is promised unto us Phil. 2. Let the same mind be in you c. and ye shall have the same name 't will quit all our cost 't is like oyntment poured out Cant. 1.3 but much more precious than all other ointments it covereth all our shame and reproach Act. 5.41 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye if we ask any thing in Christs name Joh. 14.14 The Spirits are subdued by Christs Name Luk. 10.17 Observe The great power of Christ he is greater than the Angels ãâã ãâã ãâã ãâã ãâã signifieth greater in power he is called ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Isa 9.6 This was figured by Sampson taking away the gates of Gaza that is the power and strength of hell so that the gates of hell could not prevail against him Luk. 11. The strong man armed yet the stronger casts him out 2 Sam. 5.6 7. Arx Sionis this David took 2 Cor. 10 5. the Gibeonites submit themselves i. e. superbi proud men 1 Cor. 15.55 56 57. Exhort To believe in this mighty one this optimus maximus Belief makes him ours Joh. 1.12 Prayer prevails with him Gen. 32.25 note the Centurions Faith and Jacob's he wept and made supplication Hos 1.2 3. therefore turn thou to thy God vers 6. Dehort Take not the Name of Christ that excellent name in vain to take Gods or Christs Name in vain is not only to swear by it or blaspheme it in words but to bear it in vain as the word signifieth Exod. 20. ãâã ãâã ãâã ãâã ãâã to be called a Christian and live like an Antichristian But that we may know what it is to bear it in vain we must first know what it is to bear it as we ought and that 's nothing else but to do or suffer as becomes Christ this worthy name by which we are called as Jam. 2. to do as Col. 3.16 17. 2. To suffer as a Christian 1 Pet. 4.16 he that overcomes i. e. the evil with the good as when I would do good evil is present so when I would do evil good is present with me as Psal 73.15 Qui vincit tentationes peccatorum adversa tribulationum I will make him notable and known by bearing the name i. e. nature of God among men ut quasi Deus dicatur adoptione ego dixi dii estis the name of the heavenly Jerusalem the City of Peace shall be upon him Hebr. 12. it hath nothing old in it my new Name Vt à Christo dicatur Christianus i. e. gratia unctus adest nomen novitatis hinc dignitas procedit hinc Reges
endures for ever and ever 4. He hath a Scepter 5. That his Scepter is a Scepter of Equity 6. Of the Son he saith Thy Throne c. 1. That the Son of God is God To be the Son of God by natural Generation infers that he is God according to the Jews dispute with our Lord John 5.18 Therefore the Jews went about to kill him because he said that God was his Father making himself equal with God Had they understood him so to have called God his Father as they said he was theirs by Adoption and Grace they could have born it when they said We have one Father even God upon this ground they accuse him before Pilate John 19.7 We have a Law and by that Law he ought to die because he made himself the Son of God Now that the Son of God is God which is a main foundation of the Christian Religion it appears by manifest proofs of Scripture I shall name some few wherein Christ is called expresly by the name of God 1. It is among his Titles of Honour Esay 9.6 He shall be called wonderful Counsellor the mighty one God for so the mighty one ãâã ãâã ãâã ãâã ãâã is read as one Title and God another 2. Hosea 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 3. Habak 3.18 I will rejoyce in the Lord I will rejoyce in the Lord in Domino Jesu meo 4. In the beginning was the word and the word was with God and God was that word John 1.1 5. So Thomas called him My Lord and my God John 20.28 6. Acts 20.28 Feed the Church of God which he hath purchased with his own blood 7. Rom. â Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever 8. Phil. 2.6 Who being in the form of God he thought it no robbery to be equal with God 9. John 5.20 We are in him that is true even in his Son Jesus Christ this is the true God and eternal life 10. Tit. 2.13 The great God and our Saviour Jesus Christ This truth hath been opposed by the most subtil Spirits both of old and of later times who have bent their wits to overthrow it 11. The name Jehovah is the proper name God and by that Christ is often called Jerem. 23.6 This is the name which they shall call him ãâã ãâã ãâã ãâã ãâã the Lord or Jehovah our Righteousness 12. The Lord of Glory is a proper attribute of God Act. 1.7 The God of Glory appeared to Abraham c. 1 Cor. 2.8 If they had known him they would not have crucified the Lord of Glory If he be strong and stronger than the Son of Perdition where doth he shew his strength Matth. 28.20 Lo I am with you to the end of the world Emmanuel wherein doth he shew his power The Son of God was made manifest for this purpose that he might ãâã ãâã ãâã ãâã ãâã dissolve the works of the Devil 1 John 3.8 He came that we might have life and have it more abundantly John 10.10 May not many one who hath known Satans work destroyed in himself and his life amended yet say God was in this place and I knew it not Surely there is one in us whom we know not if thou know this then know also that he is able to save to the utmost those who come unto God by him who come by his death into his life know that he came that we might have a more abundant life he is the living God and God of life There was a life before the Son of God was made manifest in the flesh but not that eminent not that abundant life to love salute c. our friends common humanity teacheth it where is the abundance which is expected from thee ãâã ãâã ãâã ãâã ãâã c. Confer Matth. 5. and Notes in Psal 112. If the Son of God be God then he is strong so God and Men are opposed as weak and strong so much ãâã ãâã ãâã ãâã ãâã All the Nations are as the drop of a bucket Then he is stronger than the Son of perdition Here is a ground of Adoration and of Prayer unto Christ and prayer to God in the Sons Name He is God of God Light of light in his light we see light no man can come to the Father but by him nor to him but by the Father The Deity cannot be approached unto but by somewhat of its own as no man can see the Sun but by its own light 2. The Son of God who is God is also a King having a Throne Thy Throne O God There are three Royal Ensigns of Majesty a Throne a Scepter and an Vnction all which are here ascribed unto Christ and that in their eminency 1. A throne that endures for ever 2. A Scepter of Equity 3. An Vnction of gladness above thy fellows 1. Of the first he hath a Throne for our understanding of this let us enquire 1. What a Throne is 2. Where it is 3. And the reason why it is 1. What a Throne is A Throne is a Royal Seat to rest in and that either 1. Of God Revel 1.4 Grace be to you and peace from him who is and was c. and from the seven spirits that are before the Throne Or 2. Of Man 2 Sam. 3.10 the Throne of David It is a Seat whence the King the Supreme Judge gives judgement 2. Where the Throne of God is Answer where his Kingdom is and that is in all the world in the highest Heavens or Divine world in the Paradise of God or Angelical world in the kingdom of men or this inferiour world Omne judicium dedit filio Joh. 5.23 And although a Throne and Tribunal are sometimes distinguished yet because a King and a Judge are often taken for the same so may a Throne and a Judgement-seat also be That which most of all concerns us is where his Throne is here below surely where his Kingdom is and that 's within us ãâã ãâã ãâã ãâã ãâã Luk. 17.21 So he tells his Disciples and therefore his Throne must be there also Observe then what manner of Man a true Christian Man is he is ãâã ãâã ãâã ãâã ãâã a man of God so the Scripture when it expresseth a thing or person excellent it adds this name unto it thus Timothy was a man of God 1 Tim. 6. 3. What Reason is there why he hath a Throne 1. The Son of God hath Just Dominion over and in all his Creatures all Power and Authority whereof a Throne is one sign or token 2. Hereon he sits after the conquest of sin and death observing thee and me and every one of us how we behave our selves against his enemies for he must reign untill all his enemies become his footstool 1 Cor. 15. Hâbr 10.13 3. Hereon he sits to judge both quick and dead and to render to every one according to
Gentiles engrafted into the true Tree Note hence O Seed of Abraham that inestimable benefit and blessing vouchsafed unto thee that goodness of God as Christ is called Hos 3.5 given to thee for thy good that riches of God wherewithall he hath end wed thy nature that honour of God as Christ is called 1 Pet. 2. wherewith he honours the ãâ¦ã even that honour that comes of God only Joh. 5.44 This is no ground of priding ãâ¦ã âhât the Most High God hath condescended to stoop and take up the fallen Man and neâââ ãâ¦ã by the fallen Angels it 's rather an Argument for our greater humiliation and abasâââââf our ãâã in consideration of our unthankfulness our apostacy and our greater misery ãâ¦ã need âreater mercy when our fallen humanity could not otherwise be repaired than by the ãâ¦ã God âssuming it and laying hold upon it Note here where Ch âst's ãâã begins when men begin to be the children of Abraham when men believe in thâ Lord Jeâââ Christ Thus Faith in Christ makes a Child of Abraham and Abrahams Seed Gal. 3.7 and they who are Christs are Abrahams Seed then begins Christ's Kingdom Isa 41.10 Observ There is Faith in the Father which must precede Faith in the Son Hebr. 11.6 The Father who gave them c. Joh. 10. He takes not hold of the Angels but takes hold of the Seed of Abraham The words may be considered also conjunctim or joyntly He takes not the Angels but the Seed of Abraham He no where in all the Scripture is said to take the Nature of Angels or to lay hold of the Angels but every where in Scripture is said to take on him or lay hold upon the Seed of Abraham Exhort Yield our selves to the attraction and drawing of the Lord Jesus Christ if we yield our selves unto Christ he blesseth us ãâã ãâã ãâã ãâã ãâã See Notes on Gen. 12. And is there not great need Is there not a contrary drawing Jam. 1.14 have we not need to be drawn to the right hand Heaven-ward and God-ward when our own flesh draws us to the left hand to the Devil towards hell what else means Samlah of Masrescha the drawing to the left hand of vanity and Saul of Rehobah i. e. hell it self whereunto leads the broad way Sign 1. Whether Abraham's Seed Abraham's Seed are of Abraham's house and family See Notes on Gen. 12. 2. Abraham's Seed is prolificative full of the fruits of Righteousness Rom. 9.27 Repreh 1. Who mistake their estate and take themselves to be Abraham's Seed and born of the Free-woman Gal. 4.28 when indeed they are of Ishmael Repreh 2. Who presume on Christ's taking hold of them and neglect themselves let such know that the Lord promiseth to keep thee in all thy wayes Psal 91.11 12. Our Lord was aware of this Matth. 3. Thy way lies between fire and water 2 Esd 7. He hath made thee no promise to keep thee if wilfully thou go out of thy way and run into the fire and water or suffer the evil spirit to cast thee into them The Lord layes not violent hands upon us to uphold us whether we will or no Thou lyest still in the water of concupiscence and cryest out Lord help me Lord save me So did the silly fellow who cryed out to Hercules to help him out of a flow he answered him set thy shoulder to the Cart and whip on thy Horses and then I will help thee use what means God hath outwardly put into thy hand he hath given thee senses and reason and understanding make use of them St. Peter bids the people ãâã ãâã ãâã ãâã ãâã Act. 2. Gen. 20.6 I kept thee Job 33 14-30 If God would give me Grace Thou lookest for some irresistible power which was never given to any man from the beginning of the world to this day nor ever will be Rusticus expectat dum defluat amnis at ille Labitur labetur in omne volubilis aevum Repreh 1. This may justly blame those who mistake their own estate c. See Notes on Rom. 7. Repreh 2. Those who will needs be the Seed of Abraham yet complain of impotency and weakness do they consider the mighty power of God imparted to the Seed of Abraham Ephes 1. Do they not read in the Text that Christ takes upon him and taketh hold of the Seed of Abraham Yea do they not remember that great and precious promises are made That in Abrahams Seed which is Christ Gal. All generations of the earth shall be blessed NOTES AND OBSERVATIONS UPON HEBREWS II. 17. ãâã ãâã ãâã ãâã ãâã Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sins of the people THat which of all other things most offended the Jews in the whole dispensation of Christ in the dayes of his flesh was the mean rank wherein he lived and the execrable death he died 1. As to the former they expected a Messiah such as they understood the Prophets to foretell in the pomp and state of a worldly King 2. As to the latter they were prepossessed that the Messiah was not to die but to abide for ever as Joh. 12.34 and afterward reproached the Christians as worshippers of ãâã ãâã ãâã ãâã ãâã a crucified God and therefore our Apostle labours most in the proof of this that Christ must die for which he shews cause vers 10-14 15. and that he must die such an execrable death Phil. 2. In these words he resumes the same Argument and gives other Reasons of it which he infers from the former words for in that he took part of flesh and blood and took upon him the Seed of Abraham thence it became him as in death to be like unto his brethren so in all things else behoofful for Abrahams Seed and befitting him who supports and succours his brethren This the Apostle proves from the end of his similitude and likeness to his brethren that he might be a mercifull and faithful high Priest And that in regard 1. Of God in things belonging unto God 2. In regard of Men that he might make reconciliation for the sins of the people 2. He proves this from the adjunct ability and fitness to succour his brethren herein from his experience of their sufferings for in that he suffered being tempted he is able also to succour those who are tempted In this 17th verse we have these Axioms 1. It became Christ in all things to be like unto his brethren 2. It so became him that he might be a merciful and faithful high Priest in things belonging to God 3. Such an high Priest he must be to make reconciliation c. 1. It became Christ in all things to be like unto his brethren Wherein two subordinate Axioms are contained 1. The children of God the Seed of Abraham are Christs brethren 2. It became Christ in all things
ãâã ãâã Wherefore holy brethren partakers of the heavenly calling consider the apostle and high priest of our profession Christ Jesus THe Authority of the Old Testament is upheld by those things especially whereof the Jews gloryed 1. The Ministry of Angels 2. The Embassy of Moses 3. The Priesthood of Aaron 1. The Ministry of Angels for the Law was given by the disposition of Angels Gal. and it 's called the word spoken by Angels Hebr. 2. 2. The Prophecy and Embassy of Moses therefore the Jews say they were Moses's Disciples and they knew that God spake by Moses John 9.28 29. 3. The Priesthood of Aaron for him they acknowledged as their Mediator unto God and as the Saint of the Lord Psalm 106.16 Whom the Lord had chosen Psalm 105.26 Against these three things our Apostle opposeth other three in behalf of the New Testament 1. That it was not delivered by Angels but by him who is their Lord. 2. Not by Moses but by him who is worthy of more Glory than Moses 3. Not by Aaron an High Priest made without an oath but by Christ a Priest for ever made by oath according to the order of Melchisedec Our Apostle therefore having compared the Lord Jesus with the Angels and preferred him before them in the two former Chapters he now proceeds to compare Jesus Christ 1. With Moses and then 2. With Aaron and to prefer him before them both 1. He compares Jesus Christ with Moses in this and the next Chapter 2. With Aaron chap. 5. 1. He compares Jesus Christ with Moses in this and the next Chapter Moses was Gods extraordinary Ambassadour and his Prophet And therefore holy brethren partakers of the heavenly calling consider the Apostle or Ambassadour of our profession Christ Jesus 2. He compares Jesus Christ with Aaron the Priest of the Lord chap. 5.1 and therefore consider the High Priest of our Profession Christ Jesus This Chapter is inferred out of the former ãâã ãâã ãâã ãâã ãâã Wherefore or from whence In this third Chapter we have 1. The Apostles Doctrine his comparison of Christ with Moses vers 1-6 2. The Apostles explication of his Doctrine to the Hebrews vers 7. to the end of chap. 4. In the first Verse we have the Apostles 1. Compellation twofold Holy Brethren Partakers of the heavenly calling 2. Exhortation to consider c. Which we may resolve 1. The compellation into these three Axioms 1. The Hebrews were brethren 2. They were holy brethren 3. They were partakers of the heavenly calling We may resolve the exhortation into other three Axioms 1. Jesus Christ is the Apostle of our profession 2. He is the High Priest of our profession 3. We ought to consider the Apostle and High Priest of our Profession As this verse hath dependance on the former and is inferred from it since we know the excellency of Jesus Christ above all the Angels and his love unto us Consider the Apostle c. 1. Brethren is a large word and extends to them who have one common nature as Cain and Abel were brethren Gen. 4. and those who have a like depraved nature as Simeon and Levi were brethren in evil Gen. 49. and those who are renewed in the divine nature and such were the Hebrews in the Text yet the natural relation ceaseth not between them who are in different spiritual estates as the rich man in Hell calls those who survived him brethren upon earth and he not only calls Abraham father but Abraham also calls him son Luke The brethren here understood are 1. The Hebrews who had the same common father according to the flesh we have abraham to our father And Paul was an Hebrew 2 Cor. 12.22 and so calls them brethren 2. But besides their brotherhood they had another and a better according to which all believers are also called brethren They have one father even God and one mother even Jerusalem above the mother of us all Gal. St. Paul speaks to both in Act. 12.20 Observ Our near relation we have one to other whoever are believers in the Lord Jesus whoever are true Hebrews for they are the Spiritual Hebrews c. See Notes on the Preface of the Epistle such as these are brethren in near relation one to another and to the Lord Jesus Christ their brother 2. This is a ground of mutal love See Notes on Act. 37. Exhort If the true Hebrews the Christians be brethren let them love as brethren The Christians in the Primitive times See Notes on Heb. 12.14 2. The Hebrews were holy brethren Quaere what is meant by holiness They are called holy brethren Object How can the Hebrews be holy brethren if God alone be holy how can we be holy if God alone be so Revel 15.4 Respon See Notes on Heb. 12.14 2. They are holy brethren Sanctitas importat duo Separationem ab aliis applicationem ad aliquid this was figured in the old Law See Notes on Heb. 12.14 Ratio God the Father is ãâã ãâã ãâã ãâã ãâã Sanctus ãâã ãâã ãâã ãâã ãâã whence they are holy 1 Pet. 2.14 15 16. Christ is the pattern Heb. 7.26 2. The Church their Mother is the holy Catholick Church It 's the end Eph. 1.4 Observ 1. Though all men be brethren yet the true Hebrews the Saints only are holy brethren Observ 2. Take notice here of a name whereby the people of God were called they were stiled ãâã ãâã ãâã ãâã ãâã holy So Rom. 1.7 1 Cor. 1.2 2 Cor. 1.1 Observ 3. Note we here that this compellation and name holy brethren is and may be deservedly given unto some it was justly given to the Hebrews here nor is there any doubt but some are truly such and it is their honour and crown that they are such yea there may be many such in one City 1 Thess 5.27 Observ 4. Note here what kind of Religion the Christian Religion is See Notes on Heb. 12.14 Observ 5. The Apostles did own the obedient Saints for such though of a younger age and stature than themselves Observ 6. The Lord did not reject or cast off the whole Nation of the Jews or Hebrews in the Primitive Church Here are many Saints and holy Brethren Repreh 1. This discovers the close hypocrite who walks in a vain shew in a vizard of made counterfeit holiness which some in all ages do c. See Notes on Heb. 12.14 If men so highly prize the shews and appearances of holiness how would they esteem the holiness it self if they knew it What an high honour would they account it to be numbred with the Saints What a glory must they needs think it to be to be like the most high God to be pure as he is pure 1 Joh. 3.3 holy as he is holy But they say they are justified by Faith and as for holiness that will follow Truly if it do not follow of it self I perceive but little zeal to follow it nor do men think it so necessary as indeed it
They to whom first c. Act. 3. ult 2. In regard of the Gentiles there was great necessity in respect of them They lay in the high wayes and hedges without the City of God and strangers to the Common-wealth of Israel It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob c. I have made thee a light to the Gentiles c. Isa 49.6 3. In regard of Christ Jesus the Apostle there was no other He saw that there was no man therefore his own arm brought salvation c. Isa 59.16 He came himself when the staff of the Law sent by Moses his servant would not raise the dead child 4. In respect of God the Father for whereas two things are specially necessary to an Ambassadour that he be authorized and have commission from the Prince who sends him and that he be furnished with instructions for his weighty employment who but God the Father could so furnish and authorize the Apostle of our profession And therefore it is said that the Father sanctified him and set him apart for the office of an Ambassadour and sent him into the world Joh. 1.36 Observ 1. This minds us of our assent and consent unto the doctrine of Faith and Religion it 's our profession ãâã ãâã ãâã ãâã ãâã we have consented unto it it 's our seal that it is true the answer of our Conscience unto God which confirms the truth of it It 's no formal Religion or Profession but our closing with the Stipulation and Covenant of our God and where Faith is grounded in the heart Rom. 10.9.10 of all professions the purest the best the most holy wise godly heavenly and that which adds weight of honour to it Christ Jesus is the Apostle of this our Profession Observ 2. With how great Authority the Christian Faith Religion and Doctrine is commended to us Jesus Christ the Son of God is the Apostle and Ambassadour of our profession and the first teacher of it Observ 3. The Christian Doctrine and Profession hath a most honourable Institutor Master and Founder One is your Master even Christ one is the Author and finisher of our Faith even Christ In this holy and honourable Institution none of all the Sects of Philosophers nor of the present former or future Sectaries in Religion no nor the Disciples of Moses nor Moses himself may compare Observ 4. Hence we learn that the Office of our Apostle is an honourable Office Observ 5. That to be a Prophet sent of God as Moses was and to be an Apostle are all one in the general Observ 6. That Christ being such a Prophet and so great an Apostle ought to be heard above all Teachers Observ 7. Note hence how in this name our Lord Jesus Christ answers to his types such is Shiloh Gen. 49.10 unless it be indeed the same with him which Hierom renders Donec veniat qui mittendus est and who is that but the Son of God so likewise ãâã ãâã ãâã ãâã ãâã signifieth his Son or as others would have it He who gives prosperity and safety or in express terms the Christ as the Chal. Paraphrase turns it such is Siloe Isa 8.6 which is the same with Siloam which is interpreted by the Evangelist ãâã ãâã ãâã ãâã ãâã sent Joh. 9. Observ 8. Note hence how honourably the Most High God deals with Mankind with revolting apostate and rebellious Mankind he vouchsafes to send an Ambassadour unto us and treat with us being pars laesa the party offended he first offers terms of reconciliation he first offers to treat with us by his Ambassadour Observ 9. Yea note an higher degree of honour which the Most High God vouchsafes unto the sinful world he sends and deals with us by an extraordinary Ambassadour even his own Son Ambassadours we say have equal honour with the Princes and States who send them it 's herein most true for Christ is in the form of God and thinks it no robbery to be equal with God Phil. 2.6 And God is in Christ reconciling the world unto himself 2 Cor. 5. Repreh 1. I fear the most of us the great God being offended sends an Ambassadour yea his own Son Ambassadour unto us to offer terms of reconciliation When we are offended one with other we stand upon points of honour the Most High God thinks it no dishonour to sue and intreat dust and ashes to be reconciled unto him 2 Cor. 5.19 He sends Christ Jesus his great Extraordinary Ambassadour c. and Christ sends his vers 20. We are Ambassadours for Christ as if God did beseech you by us we pray you in Christs stead be ye reconciled unto God And surely where-ever the Spirit of Love and Peace is there will be a desire and a promoting of that above our own honour Abraham was Lots better his Uncle and the party offended yet he first desired peace Thus did Abraham and thus do the sons of Abraham for being persecuted we bless being defamed we intreat 1 Cor. 4.12 13. And therefore no doubt this standing at defiance this stoutness this irreconcilableness it is not from the God of Love and Peace Let Religion be never so much pretended it is not according to the example of God or Christ or godly and Christian men Thus doth not God himself thus doth not Christ himself thus did not Abraham Repreh 2. Us who refuse and receive not the great Apostle and Ambassadour of our profession An Ambassadour is Sanctus inviolabilis Repreh 3. Those who wrong the great Ambassadour of God Jesus Christ sent unto them Repreh 4. Those who would be accounted Ambassadours for Christ yet do not his work nor declare his will but the contrary Such are the three croaking frogs of the threefold Babel Revel 16.13 who pretend the honour of Christ to be Ambassadours of Christ but do the work of Antichrist Abaddon and Apollyon Revel 9.11 We ought to consider the Apostle of our profession Christ Jesus Observ There is nothing in heaven or earth more considerable nor more worthy our consideration and imitation than the Lord Jesus Christ the admiration of Angels 1 Pet. 1.12 1. In his Godhead wonderful Esay 9.6 7. 2. In his manhood 1 Tim. 3.16 Great is the mystery of godliness 3. In his effects Joh. 1.29 Behold the Lamb of God that takes away c. 4. In his sufferings for us 1 Cor. 2.2 Jesus Christ crucified 5. In his exaltation Act. 17.31 He will judge the world in righteousness 6. In his works in us and for us Esay 9.6 7. More particularly in the 1. Person of Jesus Christ And 2. Offices 1. In his person two eminent names 1. Christ or Messias a most holy person King Priest and Prophet anointed with the Spirit for the works of a spiritual Redeemer Esay 61.1 2 3. 2. Jesus an actual Saviour after he hath redeemed us out of the hands of our enemies Rom. 5.10 Heb. 5.9 Being made perfect he became the
Priests Priests and Levites according to this pattern there were degrees and orders of Ministers in the New Testament Confer Notes on Heb. 1.4 ãâã ãâã ãâã ãâã ãâã Observ 4. Note hence the great priviledge and prerogative of the Christian Church and every member of it above all other besides Christ Jesus is the high Priest of their profession as the sons of the high Priests were likewise Priests unto God So all they who are born from the dead and children of Christ who is pater futuri seculi Esay 9. All these he makes kings and priests unto God his Father Rev. 1. according to the promise Exod. 19. And therefore as the Priests were washed before they executed their office even so Christ is said to wash us Rev. 1. And being washed from our sins we then offer up our spiritual Sacrifices our free-will Offerings Rom. 12. our sin Offerings Psal 50. and our whole burnt Offerings and all these and all other spiritual oblations by vertue of his Priesthood 1 Pet. 2.5 By him we obtain the blessing ãâã ãâã ãâã ãâã ãâã See Notes on Gen. 12. Christ Jesus was faithful to him that appointed him in all his house i. e. in all God the Fathers house Repreh The unbelieving Hebrews who receive not Christ Jesus for the high Priest of their profession who hope by their own works without the Mediation Sacrifice Atonement and Intercession and blessing of Christ the high Priest to obtain eternal life This is the ground of Pauls dispute in the Epistles to the Romans Galatians and Philippians yea they hence are reproved who magnifie Christ's priestly Office but regard not his Appostolical Office So Rom. 8.1 Men take it for granted that they are in Christ Jesus they profess they believe it and that there is no condemnation to them but they regard not who are in Christ Jesus who else but such as walk not after the flesh but after the spirit So Gal. 3.13 Christ was made a curse for us for whom verse 24. and so verse 20. who dyed for me c. Who saith so it is not the speech of a disobedient man Confer verse 17 18 19 20. If we glory in our profession of Faith in the Sacrifice of the high Priest of our profession Christ Jesus we must remember we owe our obedience of Faith unto the same Apostle of our profession Christ Jesus And therefore St. Peter tells the Jews that indeed Christ had suffered Act. 3.18 And what infers he from thence verse 19. Repent ye therefore and be converted c. verse 22.23 Let no man boast of his profession of Faith in the high Priest until he perform the obedience of Faith to the Apostle of our profession Christ Jesus therefore Faith and Obedience are so united and indeed they are all one O beloved let us not relie upon the sacrifice of the High Priest while we are disobedient unto the Apostle of our Profession They that sin wilfully after they have received the knowledge of the Truth there remains no more sacrifice for sin neither will their own repentance be available nor shall the sacrifice of Christ profit them But we are not under the Law c. shall we sin because c. But mark how falsly we reason the Apostle foresaw this cavil and therefore mark how he reasons Hebr. 2 10-26 Repreh Those who highly magnifie Christ Jesus the High Priest of our Profession but as much neglect Christ Jesus the Apostle of our Profession And is not one and the same Christ Jesus the Apostle and High Priest of our profession Can we neglect the one and honour the other whence is this partial dealing with the Lord Jesus O how many please themselves in that profession of Faith in the High Priests death which ye read Gal. 2.20 Who died for me and gave himself for me And is it not a most comfortable profession Indeed it is if we consider who makes it And such another is that Gal. 3.13 Christ hath redeemed us from the curse of the Law c. And that Rom. 8.1 There is no condemnation c. and that 2 Tim. But how partially do men deal with the Word of God! Beloved the Scripture is so made to our mouths that by whomsoever spoken we lay violent hands upon it as if it properly belonged to us when God knows it may upon due examination prove far otherwise It 's true the Lord knows who are his this is no more than one part of the Seal the other is Whosoever names the name of the Lord Jesus let him depart from iniquity Consol A ground of strong Consolation unto the Spiritual Hebrews the Lord Jesus Christ is the High Priest of their Profession What an honour is this unto the true Professors But alas thou wilt say I am a sinful man And is not the Lord Jesus Christ the propitiation for our sins 1 Joh. 2.1 But alas my lusts are strong and potent in me But greater and stronger is he that is in thee than he that is in the world 1 Joh. See Notes on 1 Joh. 5.4 The presence of the High Priest with thee must not make thee secure When Ahab had prevailed against Benhadad c. See Notes on Jer. 31.7 Remember the Example of Abraham the Father of the Faithfull The four Kings had led five away captive Gen. 14. There are four principal passions as the Poet observes out of the Philosopher Hinc metuunt cupiuntque dolent gaudentque Fear and Hope and Grief and Joy when these four overcome the Senses and take them captive Faith working by Love overcomes these passions But how Abraham gathers together all his dedicated ones all that is within us is dedicated unto the great God Abraham overcomes Chederlaomer the servile generation Amraphel the talk of the fallen man Arioch drunkenness Tydall elevation and pride of knowledge Abraham returning from the slaughter of these Kings is met by Melchisedech the Priest of the Most High God Gen. 14. who brings forth bread and wine even his Word and Spirit to refresh his Champion To thee be it spoken O Son of Abraham 3. We ought to consider the Apostle and High Priest of our profession Where take notice of the word and nature of the act meant by it 1. The word is ãâã ãâã ãâã ãâã ãâã which signifieth to consider which seems as full a word as our English will afford it answers to the Vulgar Latine considerate consider the word is taken from the old study the contemplation of the Stars and constellations and it implies a busying of our thoughts about Heavenly things such as the object here is propounded to our consideration but ãâã ãâã ãâã ãâã ãâã in the Greek signifieth descent or a tending downward as our Lord saith to his Disciples Let these things sink into your ears Luke 9.24 as when we ponder deeply things that are of weight and indeed ãâã ãâã ãâã ãâã ãâã very often increaseth the signification as it doth in this word especially if we compare
afterward come we now to the disparity between Christ and Moses Moses is faithful as a servant in all Gods house Christ is faithful as a Son over his own house So that the disparity consists between 1. A Son and a Servant 2. Ones own and anothers house 3. Faithfulness 1. Of a Son and over his own house 2. Of a Servant in Gods house 1. Moses was a servant Christ a Son How and what manner of servant of God Moses was I shewed in opening the first point It remains that I shew what a Son of God Christ is We read in Scripture of divers Sons of God c. See before on Heb. 1. It is true that Christ is often called Gods servant Esay 41.2 Behold my servant whom I uphold c. and 49.6 Is it a light thing that thou shouldest be my servant c. But this service he takes upon him for our sakes that he may be an example unto us of humility and obedience and that the same mind may be in us which was also in Christ Jesus Phil. 2.7 A Son and Servant aâe unequal in relation to the Master of the house and to one another The Master of the house looks at his son as a part of himself And the Son of God saith in regard of this relation I and the Father are one Joh. 10.30 Nor thought he it any robbery to be equal with God Phil. 2. He keeps his servant at a greater distance who to his Lord is but an instrument in the building of his house Such was Moses in the erecting of the Tabernacle 2. The Son and Servant are unequal in their relation one to other for the Son is the Lord of the servant so Abrahams servant Gen. 24.20 Rebecca asked him who Isaac was he said it is my Master 1 Sam. 9.5 7 10. Saul said to his servant which indeed was his Fathers servant such yea infinitely greater inequality there is between Christ the Son and Moses the Servant 2. The second disparity is between ones own house and anothers what is ones own a man loves though happily in it self not lovely as Parents love their own Children though deformed they consider their child as somewhat of themselves And the Son of God the express image of the Father as he for that reason is beloved of the Father So the House of God which is the Church of God and Christ 1 Tim. 3.15 is beloved of the Son as being made after his Image as the Son himself is made according to the Image of the Father and as the Son came from God so the Church the true Eve the Mother of the true living ones she is taken out of the heavenly man and is made like unto him See Notes before on Heb. 1. ãâã ãâã ãâã ãâã ãâã The Church is here said to be an house as elsewhere Gods Tabernacle and Temple as an house is built by the orderly joyning and uniting of stones c. See Notes on Matth. 16.17 This is said to be Christs own house Moses here figures the weakness of the Law it begets not sons unto God that 's proper to the Gospel of Jesus Christ he is therefore called ãâã ãâã ãâã ãâã ãâã Pater futuri saeculi the father of this after age And by that incorruptible seed the word of truth and belief in Jesus Christ we are born of God 1 Pet. 1.23 1 Joh. 5.1 And therefore Moses though faithful as a servant yet hath not that degree of genuine love care annd faithfulness which is in a tender Father towards his Children that belongs unto Christ who it 's said expresly of him he shall perform that service Esay 40.11 which was figured by David Ezech. 34 23. and our Lord applys it unto himself Joh. 10.11 Observ 1. The Church is Christ's own House as being built by him 1 Cor. 3.9 Ye are Gods building But that house being aliened from God becomes Christs again as being redeemed by him Levit. 25.25 He purchased it by his blood 1 Pet. 1.18 Exod. 12.13 The Son labouring under his Father quicquid acquirit filius acquirit patri Thus Christ was a minister of circumcision Rom. 15.8 and Joshuah is said in type to be a servant unto Moses But whatsoever the son got in the wars by hazzard of his life it 's called peculium castrense and it 's the sons own and therefore the Church is called Christs house because he obtained it by sheding his blood for it it 's his peculium Castrense 3. The third thing wherein the disparity between Christ and Moses consists is in the faithfulness of Moses the servant in the house of God and the faithfulness of the Son of God over his own house Ratio Why Christ the Son should be rather faithful than Moses over his own house appears from that innate and genuilie care that a Son hath of preserving his Fathers goods out of that honour and respect he owes unto his Father 2. Because a Son is in order to the inheritance of his Fathers goods Gal. 4.1 and the Lord Jesus is the heir of all things Heb. 1.2 c. Now whereas the servant hath no right to inherit and therefore although he have a care of his Masters goods and be faithful for the present in preserving of them yet having no interest in them his faithfulness extends not to the future as if he could hope to inherit his Masters goods 3. A Son even as a Son and much more if a Son and Heir is the Lord of his Fathers goods even while his Father liveth say the Civilians Whence the sons are reputed as heri minores as the second Masters to the Servants and Daughters in inscriptions are called dominulae ãâã ãâã ãâã ãâã ãâã my young master Eliezer calls Isaac his master Sauls fathers servant is called Sauls servant All which is most true in the Lord Jesus who saith of all the spiritual goods All that the Father hath are mine Joh. 15.16 and 17.10 All mine are thine and thine mine Observ 2. Christ hath his own house over which he himself hath his proper government and inspection See Notes on Matth. 16.17 Observ 3. We may learn from hence under what dispensation we are Observ 4. A servant hath nothing of his own according to the Civil Laws and if he have any thing it 's his by such tenure as villanage was of old according to which all the servant had was his Lords Gods servant David acknowledgeth this 1 Chron. 29.11 Moses disclaims any right that he should have over the House or Church of God Numb 11.11 12. And therefore he is grieved that the burden and cumbrance of the house of Israel should be laid upon him That care belongeth to Parents to the Father who had begotten them to the Mother who conceived them and brought them forth and whose duty it was to nurse them The houshold of God is not the servants but the Masters of the house Observ 5. The Church is Christ's own house over which he
but not Samuel in Christ's time who all these but not Christ and his Apostles these shall be rejected among the ungodly Ezech. 33.33 Then they shall know that a Prophet hath been among them 2. So we can allow Christ hereafter and for ever but not in our time It is not time yet that the Lords house should be built say they in Hagg. 1.2 Elias was to come that they all knew when he came they examine him by what Authority he baptized Joh. 1. The Messiah they knew was to come but when he came they must know by what Authority he did his Mighty Works They acknowledged neither John Baptist nor Christ present that they might take all the honour to themselves Tell us of sobriety spotlesness c. that must be in another world 1 Pet. 1.13 and 2 Pet. 3.14 Reproves the madness of the people who obtrude every new fangled Opinion of their own upon Christ Africa semper aliquid opportat novi Consol To the poor Soul frighted with the changeable condition wherein it is Jesus Christ is Jehovah he changeth not Mal. 3.6 That is the cause of my fear Nay that should be the cause of thy confidence in his Mercy though it be true of all the Divine Attributes that they are everlasting yet not any one of them is said so often to continue for ever as his Mercy his Mercy it endures for ever And therefore the Prophet having said I am the Lord I change not presently adds therefore ye Sons of Jacob are not consumed Sons of Jacob i. e. ye weaklings as Jacob is the type of the Church in the weakness nonage and minority of it as Isaac in the strength of it If Christ be mine enemy if he lay siege against us who can help us Our God is a consuming fire If Christ be for us who can be against us but if he be against us who can be for us Say unto the Righteous it shall be well with them Isai 3.10 When Joshuah besieged Jericho he gave special charge that Rahab the Harlot should live she that had gone a whoring from her God but had now returned with a large heart to entertain the messengers of Joshuah sent unto her yea and Joshuah himself The Jews have a tradition that she was married to Joshuah but Matt. 1. we read she was the Wife of Salmon however it will be true in the mystery But if mine iniquities be not consumed they will consume me it was the exception ye read the people made Ezech. 33.10 11. Thus ye speak saying if our transgression and our sins be upon us and we pine away in them how should we then live Say unto them thus saith the Lord Behold I even I will both search my sheep and seek them out as a Shepherd seeketh out his flock in the day that he is among his Sheep that are scattered c. If therefore thou turn from thine evil way thou shalt live To such weak Sons of Jacob the Lord Jesus Christ is promised Esay 59.20 The Redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. O but mine iniquities pursue me and my sins lay fast hold on me c. Though I turn from mine iniquities mine iniquities will not turn from me But whether is the Lord Jesus Christ the Lamb of God that takes away the sins of the world Is he not said to be a Saviour Why is he called Jesus Is it not because be shall save his people from their sins And therefore mark how S. Paul read that very Text Esay 39.20 which he quotes Rom. 11.26 27. There shall come out of Sion ãâã ãâã ãâã ãâã ãâã the Saviour or Deliverer ãâã ãâã ãâã ãâã ãâã He shall turn away iniquity from Jacob They turn from their sins saith the Prophet He turns their sins and iniquities from them Yea thus doing he is a true Jesus a true Saviour he presently adds This is my covenant with them when I shall take away their sins But the troubled soul oftentimes is not so quieted For when after the rebellion of Core Numb 17. The Rod of Aaron had budded a token unto them of the Priesthood of Christ that flourished and should flourish and the Lord had commanded it to be kept for a token against the Rebels vers 10. and this promise added Thou shalt quite take away their murmurings from me that they dye not The children of Israel thereupon complain and speak to Moses Behold we dye we perish we all perish c. Doth the Lord so leave his poor weak people under their guilt and torment of conscience Look I beseech ye into chap. 18.1 There the Lord imposeth a task upon Aaron and his Sons That they should bear the iniquity of the Priesthood c. So Ezechiel the besieger bears the iniquity of Jerusalem besieged Ezââh 4.5 And what is the end of all this vers 5. That there be no wrath any more upon the children of Israel What is this to us Jesus Christ is the true Priest and the Priest for ever after the order of Melchisedec and Jesus is made a surety of a better Testament than Aaron Hebr. 7.23 The Priesthood of Aaron was continued in Aaron's Sons and in conclusion that Priesthood had an end But this man because he continueth ever hath ãâã ãâã ãâã ãâã ãâã an unchangeable Priesthood or a Priesthood that descends not from one to another And what followeth ãâã ãâã ãâã ãâã ãâã c. Therefore he is able to save to the uttermost from his sin and that sin and that iniquity and all the degrees of sin ãâã ãâã ãâã ãâã ãâã for evermore Margin And he ever lives to make intercession for them NOTES AND OBSERVATIONS UPON JAMES I. 22. ãâã ãâã ãâã ãâã ãâã But be ye doers of the word and not hearers only deceiving your own selves THey are the first words of the Epistle appointed for this day wherein S. James claims our best attention and audience unto the word of God Be ye hearers of the word which some would have the principal scope of this Text but it 's the less of the two Duties he requires and his illustration is à minori He requires rather our obedience and action than our audience and attention only and accordingly by reason enforceth the performance of it Be ye doers of the word not hearers only So that ye may perceive it is not my purpose to set hearing and doing at odds the one is never well performed without the other for we never do as we ought unless we first hear what we ought to do nor ever hear we as we ought unless we do also what we hear And therefore when as in those first and purest times of the Church the Serpent had corrupted their minds by subtilty and taught them to abstract one Duty from another or rather to perform one and the same Duty by halfs our Apostle discovers the deceit and urgeth the performance of both Duties
purposing to do and actual doing of the Word Doubtless no for since God rewards every man according to his works he who according to his purpose performs the act shall receive a greater reward than he who purposeth indeed but hath not opportunity to do it As Soldiers who have actually an enemy to encounter have better pay than they who lie in Garison although they stand upon their guard too and wait for opportunity and wish for it and are in jeopardy every hour As also because there may be velleities desires and purposes in the heart of a man which are good beginnings yet prove addle and to no end because whether his purpose be 1. First counterfeit and hypocritical or 2. whether it be because affections work powerfully in the presence of their objects or 3. what ever the reason is ãâã ãâã ãâã ãâã ãâã one thing or other intervenes and hinders his purpose from accomplishment as we see in the case of intemperancy the Drunkard will weep and howle and purpose and vow and swear and bind himself with resolutions as Sampsom was bound with cords yet when the Philistines come upon him when his drunken companions potu cadentes such as fall with drinking as St. Hierom interprets the word when these Philistines come upon him he breaks all his purposes as Sampson did like cords of tow But if we compare intentions of doing the Word together with intentions is there a difference in regard of them Questionless there is according as these are spun out and drawn nearer one then the other unto real action although neither of them throughly perform the deed insomuch as God accepts one will for the deed it self and not the other so he saith to Abraham because thou hast done this and hast not spared thine only Son therefore blessing I will bless thee though Abraham indeed had not done it but in the event spared his only Son And the Scripture testifieth that by Faith Abraham offered up his only Son Hebr. 11.17 though indeed he did but offer to offer up his Son But God saith not so of David that he had built the Temple though in full purpose of heart he had built the Temple as God himself witnesseth But away with all these needless and vain contemplations Christ say some hath done and suffered all things already to our hand and therefore what need we do any thing 'T is true indeed Christ hath done and suffered all things but not that we might do and suffer nothing at all No no St. Luke being about to relate the story of our Saviours active and passive obedience saith they were things completae in nobis St. Hierome surely read ãâã ãâã ãâã ãâã ãâã not as some since ãâã ãâã ãâã ãâã ãâã Luk. 1.1 2. Christ was a doer of the Word that we also might be doers of it and therefore he saith not it behoves me but it behoves us to fulfil all righteousness Matt. 3.15 and 5 17-20 Rom. 3.3 But wherefore then came Christ was it not to fulfil the Law for us Yes doubtles but so for us that also in us for what the Law could not do in that it was weak through the flesh God sent his Son made in the similitude of sinful flesh and for sin condemned sin in the flesh That the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8. Thus Christ is the end of the Law for Righteousness to those who believe You know though God raised up Saviours to deliver Israel yet were the people themselves put upon it to fight and hazzard their own lives under the conduct of their Judges and Saviours and though Joshuah fought the Lords battles yet every man came with his life in his hand 'T is a phrase often used Joshuah arose and all Israel with him I have overcome the world saith the true Joshuah or Jesus Joh. 16.33 Hebr. 11. what then be ye idle Nay therefore ãâã ãâã ãâã ãâã ãâã be of good chear so our English hath it the Vulg. Lat. better Confidite be bold be of good courage that ye also may overcome the world 1 Joh. 5.5 Where he seems to answer to his type Joshuah who speaks thus to his Captains and men of war whom he had commanded to put their feet on the necks of the five Kings fear not nor be dismayed be strong and of a good courage for thus shall the Lord do to all the enemies against whom ye fight Josh 10.25 Zach. 10.5 Luk. 10.19 Behold saith the true Joshuah I give ye power to tread upon Serpents and Scorpions and upon all the power of the enemy And the God of peace shall tread Satan under your feet quickly Christ doth all therefore yet so that the Saints do all with him And 't is as true that Christ hath suffered all things for us for after he had offered one sacrifice for sin for ever he sate down at the right-hand of God yet that sacrifice exempts not us from offering up our sacrifice of our sins for what follows Henceforth he expects that his enemies which are our sins be made his footstool Hebr. 10.12 13. So St. Paul understood the sufferings of Christ Col. 1.24 I fill up that which is behind of the afflictions of Christ in my flesh Nay the sufferings of Christ are so far from exempting us that they infer our suffering with him Rom. 8.17 2 Cor. 1.6 7. 2 Tim. 2.12 Hebr. 6.12 For Christ suffered for us leaving us an example that we should follow his steps saith St. Peter and because Christ hath suffered for us in the flesh arm your selves also with the same mind But be it so that our doings and sufferings be necessary yet not as causes but as means as conditions as the way to the kingdom not the cause of the kingdom That is as if they should say they are not proper causes but Metaphorical which is the best interpretation I can make of it otherwise I appeal to all Logicians is it not a downright contradiction for what are means or wayes or conditions but causes and so they are causae quaedam salutis inferiores saith Calvin Without doubt this Opinion first arose and hath been since maintained by men zelotical for a dead Faith who commonly are no friends to true Logick and therefore cannot distinguish between a cause in the latitude of it and a meriting cause But to place obedience among the consequents of salvation is to make it Arbitrary and left to our discretion and then 't is like to be well done for if obedience be conceived as gratuitum which according to Aquinas if done is accepted if not done there 's no harm done most men will be like begging strangers or Fidlers who scrape a long time till they have gotten some thing and then a stroak or two and we thank you and there 's an end No no they which have done that which is lawfull and right shall live Ezech.
16-19 Brethren as also in this Chap. 1.5.14 Brethren 2. They are called also Friends 1 Joh. and Act. 11. 3. And 1 Pet. 1. Christians which is the more usual name This the rather I note here because it imports the qualification of those who have this Law which is of principal regard in this place Now what is a Law And what is that Law which Christians have 1. A Law is an Ordinance or Rule declaring what is to be done what to be left undone for some common good end See Notes in Psal 78.5 This Law the Lord gives unto the fall'n man ubi supra Reason Necessity required it for whereas sin had entred upon the soul of man and estranged him by the Law is the knowledge of sin Observ 1. Thou art inexcusable O Man who ever thou art c. See Notes in Psal 78.5 Observ 2. This testifieth and witnesseth against all and convinceth all ubi supra Observ 3. This Law is fall'n down rejected destroyed and lost as it were among the rubbish c. ibidem 2. Liberty is a power to think will speak and do what we ought without constraint and without hinderance 1. The Law of Liberty is that Law which makes the believers in Christ free from the bondage of sin and death 2. Which renders the believers in Christ free from the compulsory power of Moses's Law 3. This is no other than the Moral Law of God which is said by St. Paul to gender unto bondage Gal. 4. and here by St. James to be a law of liberty are not these ãâã ãâã ãâã ãâã ãâã 4. This law of liberty is called a perfect Law Jam. 1. Not that the Law of Moses is in it self imperfect but because it commands only and gives no power whereas the Lord Jesus gives Grace to help in time of need Hebr. according to which I came not saith he to destroy the Law but to fulfil it Matt. 5.17 when we are all dead in trespasses and sins The Reason 1. why Christians have this law of liberty appears from the donour and giver of it the Lord Jesus Christ He alone is free among the dead Psal 88.5 who hath loosed the bands or pains of death Act. 22.4 Yea he hath abolished death and brought life and immortality to light through the Gospel 2 Tim. 1.10 2. There is Reason also in regard of those who are to be made free Under the Law we are all brought up as Children though heirs yet little differing from servants under the Pedagogie of the Fathers Law and therefore though Children of Abraham typically and so in a sort free according to our age yet we stand in need of another Redeemer and if the Son make ye free ye shall be free indeed who gives to all Believers his spirit of life without which spirit no man can be said to be Christs Rom. 8.9 or to be a Christian Joh. 2.27 Where the spirit of the Lord is there is liberty 2 Cor. 3. Observ 1. Christian liberty hath a Law The most free Christians have a Law to regulate their freedom for there is no freedom that 's true which freeth any man from obedience unto the Law of God Christians are not exempted or set free from the Law of God Christians are not free from any Righteousness which the Law of God requireth Here is a ground of all dehortations in Scripture all disswasions from doing evil Every man even Cain was supposed to have a power in him to have left his wrath and envy and hatred of his Brother the same is a ground of all exhortations and perswasions to do good the same Cain is supposed to have had a power to do well even while he was wrathful envious and hating his Brother If thou do well shalt thou not be accepted but if thou do evil sin lieth at thy door And the like Reason there is for all admonitions and comminations and threatnings in Scripture if they who are exhorted dehorted admonished threatned or any way perswaded or disswaded have in them no power to do or not to do answerably all these acts are utterly in vain How much more hath a Believer in Christ who hath the law of liberty a power in him to do according to the Law and Will of God so that when he is dehorted exhorted admonished reproved or threatned he hath in him a power to act according to the dehortation exhortation c. otherwise they should be all in vain Hence it appears that they who are truly Christians such as the Apostle calls Brethren they are set at liberty from the bonds of their self-chosen wisdom and knowledge free from their own self-will self-love they are released from the bondage of corruption from the dominion and power of sin Hence appears a great mistake among the people of God who in their weakness of understanding take that for free will which indeed is not as when we say we can do this or the contrary which they call libertas contrarietatis and that we can do this or leave it undone which they call libertas contradictionis and they who say this are held to be free-willers and to hold free will as they call it Now neither the one nor the other of these is truly and properly free will but a power and faculty which God Created in the soul of man and remains in the soul and continueth in it even in the state of sin This is evident in Cain who is called the first-born of the Devil He was now full of wrath and envy which is properly the Devils sin The Lord saith to him even then Gen. 4.6 Why art thou wroth and why is thy countenance fallen If thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door and the desire of it shall be subject unto thee and thou shalt rule over it as I have heretofore proved the words should be read vers 7. Here was Cain actually under two great sins yet the Lord even then supposeth him to have power either to do well or ill surely this is not the liberty wherewith Christ hath made us free See Notes on Gen. 9.13 Repreh The present untoward Generation who pretend that liberty wherewith Christ hath made his believers free as a cloak to cover their licentiousness as if the Lord Jesus had come to destroy the Law not to fulfil it Like Clodius the Letcher one of their Religion whom Tully justly blames that he Consecrated his house to the Goddess Liberty but set up for Liberty the Image of a notorious known Strumpet As God makes his people free with a true freedom so the Devil gives his Servants a false freedom See Notes on Gen. 26. post medium Rehoboth Observ 5. Consol To the weak Subjects under the Law of Liberty See Notes in Psal 78.51 3. We ought so to speak as they who shall be judged by the Law of Liberty So How The word is ãâã ãâã ãâã ãâã ãâã which answers to ãâã
established this right unto Governours being a servant of Rulers Esay 41.7 And his Apostles by precept Rom. 13.1 Tit. 1. Pet. By example Act. 26.25 ãâã ãâã ãâã ãâã ãâã though Festus were a partial and unjust man a respecter of persons as appears Act. 25.9 yet Paul gives him the stile and title due unto his place Whence it appears that they who do not give honour to whom honour is due they are respecters of persons and judges of evil thoughts Nor do they so say and so do as they who shall be judged by the Law of Liberty Should any of your children come to you irreverently and without giving you due respect according to the commandment yet being reproved should say Father I honour you in my mind though I do not express it by any sign of Honour as bowing the knee or putting off the Hat would you take this for a good answer I believe not Though some I know upon a religious account exempted children from honouring their Parents and thereby came directly within the number of those to whom our Lord speaks Matth. 15.6 Ye have made the commandments of God of none effect by your tradition Exhort So say and so do as they who shall be judged by the Law of Liberty Beloved consider we are all and every one of us saying and doing somewhat if we so say and so do we do well Remember what the great Judge will then say Come ye blessed of my Father ye gave me meat ye gave me drink ye took me in ye cloathed me ye visited me ye came unto me They who had so done had forgotten that they had so done but the Judge had not forgotten For a book of remembrance was written before him for them that feared the Lord and thought upon his name Mal. 3.16 And are their words and works forgotten think we who neither so say nor so do c. Doth not the Judge as well take notice of our omissions what we so say not and so do not as of sinful acts and words Doth he not say to such Depart ye cursed into the everlasting fire c. Ye gave me no meat ye gave me no drink ye took me not in ye visited me not Is there not a book of remembrance wherein all our evil words and works are written which have not been so said and so done Dan. 7.10 The judgment was set and the books were opened And what comes of it we read Revel 20.12 The dead were judged out of those things which were written in the book according to their works for we must all appear before the judgment seat of Christ to give an account of all that we have done in the body whether it be good or evil 2 Cor. 5.10 Beloved it is our partial self-love which perswades us that our sins are forgotten but our well-speaking and well-doing are remembred that our words are but as the wind ãâã ãâã ãâã ãâã ãâã that our evil works are passed and gone and God is merciful Whether we believe it or believe it not most certain it is that what ever we say or do is upon record All our words all our actions they either build us up in our holy faith or else they raise a mass and heap up a building like that which Israel built in the time of their thraldom in Aegypt or what Edom built Malac. 1. The webb which we our selves weave must be ravelled by our selves The best end of it is repentance The same time runs out as well in so speaking and so doing as in evil speaking and doing Our Apostle gives us excellent counsel Jam. 1.19 If the Father hath begotten unto a good will Wherefore let every man be swift to hear to learn what we ought to speak and do but slow to speak slow to wrath Slow to speak the wise Pythagoras enjoyn'd his Scholars ãâã ãâã ãâã ãâã ãâã a time of silence 2. Slow to wrath this is a Precept as necessary for so doing for the wrath of man worketh not the Righteousness of God We have a good salutation which may be helpful this way as when we ask one another how we do I suppose we mean not only how we thrive in our bodies but in our souls and spirits also as St. John to Gaius I wish above all that thou prosper and be in health as thy soul prospereth 3 Joh. 2. Paul and Barnabas would give the Brethren a visit in all the Cities where they had preached the word of the Lord to see how they do they had preached but what had the other done that they went to see And surely this was the end of Episcopal Visitations of old not that they might see whether the Church or Chancel were in repair or not which was all it came to at last but to enquire how their souls prospered how they spake and how they did whether according to the word they had heard yea or not And the Latine hath as good a farewel Vale be strong in doing well and the Greek ãâã ãâã ãâã ãâã ãâã be strong and able and the Hebrew added to the end of the Books in Scripture ãâã ãâã ãâã ãâã ãâã be strong as if they should say ye have read or heard what the will of the Lord is Be strong now so to do and so to speak as they who shall be judged by the Law of Liberty NOTES AND OBSERVATIONS UPON JAMES II. 21. ãâã ãâã ãâã ãâã ãâã Was not Abraham our father justified by works when he had offered Isaac his son upon the altar THe discovery of Christ yesterday Hebr. 13. is a business of that extent and largeness that it requires more than one man's life and pains to perfect it I conceive it therefore very expedient that for brevity sake I make choice of some such Scripture as presents unto us many such types together and such is that Jam. 2.21 Wherein we have Abraham the friend of God and God's Priest offering up his Son Isaac for a Sacrifice to God upon the Altar Abraham the friend of God the Priest Isaac the Sacrifice and Altar all met together in the Text and with them three necessary arguments of Christian Religion 1. Faith 2. Good Works And 3. Justification The whole Chapter contains a twofold Dehortation 1. From partiality and respect of persons in the Faith of Jesus Christ 2. From an unprofitable uncharitable dead devilish Faith This Dehortation the Apostle inforceth from the examples of Abraham and Rahab the former is the Text. 1. Abraham had his Son Isaac 2. Abraham our father was justified by works when he had offered up his Son upon the Altar 3. Abraham offered up his son Isaac upon the altar 4. We see how faith wrought with his works 5. By works faith was made perfect 6. The Scripture was fulfilled which saith Abraham believed God c. 7. Abraham was called the friend of God 1. Abraham had his Son Isaac Observ 1. Abraham's God makes good his promise to Believers the children of
Abraham however they may seem impossible unto us A glorious example to the people of the God of Abraham to be faithful and keep their promises and Covenants one to the other they who do otherwise are not the people of the God of Abraham but Rom. 1.31 Of these and such as these the Lord complains in the day of his Judgment that when he comes He shall not find faith on the earth Luk. 18. neither faith toward God nor toward men Observ 2. Natural impotency hinders not the Grace and Power of God Sarah Rebeckah Rachel and Elizabeth were all barren and Mary a pure Virgin who had not known a man shall Abraham c. Gen. 17.17 Their impotency and indisposition might hinder the work of nature but not the Grace of God Isaac was the Seed of Promise given by Grace not by nature Observ 3. Abraham had besides Isaac also Ishmael his Son and him by a bond-woman Gen. 16.15 which things are ãâã ãâã ãâã ãâã ãâã Gal. 4.22 34. Which things are an Allegory Abraham our father so the Apostle calls him As 1. To the Jews to whom he was a Great Grandfather according to the flesh As also 2. To the believing Jews according to the Faith and Spirit in which respect he is the Father of the believing Gentiles also Who walk in the steps of Abraham's faith who is the father of us all Rom. 4.12 16. Observ 4. Abraham is here to be considered as a Father as his name signifieth an high Father or as Ecclesiasticus calls him a great Father and the type of that great and universal Father who hath Sons both good and bad just and unjust on whom he makes his rain to fall and his Sun to shine and therefore not without a mystery was he called Abraham i. e. a Father of many nations Why these rather than many hundred more that might be named in that mystical Book of Genesis Herein the great wisdom and providence of the chaste Spirit of God is to be observed which to shew that all things are not to be imitated no not in our father Abraham but some to be excepted which were not written for our imitation as this but to hide for the time present the two Testaments as St. Paul speaks Therefore if we be the sons of Abraham we will do the works of Abraham follow him going out of Vr composing differences redeeming captives subduing spiritual enemies But that he had two sons the one by a bond-maid the other by a free-woman ãâã ãâã ãâã ãâã ãâã these things are exempted from our imitation of our father Abraham Mysticé Isaac ãâã ãâã ãâã ãâã ãâã hath his name from ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã which signifieth to rejoyce or express the joy by laughing or sporting or dancing it is verbum ãâã ãâã ãâã ãâã ãâã taken both in good and evil part 1. I conceive his name in good part to be taken from ãâã ãâã ãâã ãâã ãâã which signifieth not only to laugh but also to rejoyce for laughter most what proceeds from lightness of mind but as this joy comes unexpected as unto nature so laughter proceeds most what ãâã ãâã ãâã ãâã ãâã from some thing not expected The name of Isaac is from joy so Gen. 21.6 where we have it God hath made me laugh Chald. Paraph. God hath made me joy and where the Text goes on all that hear shall laugh with me Chald. Paraph. All that hear shall rejoyce with me and the LXX here ãâã ãâã ãâã ãâã ãâã shall joy with me and congratulate my joy We read of a four-fold joy and laughter that gave occasion to this name For 1. Abraham laugh'd when he heard the promise of Isaac Gen. 17.17 2. And God made Sarah to laugh and rejoyce at his birth 3. And they shall rejoyce and laugh with Sarah who hear of it Gen. 21.6 4. And the son of Agar the Egyptian he ãâã ãâã ãâã ãâã ãâã laughed at and mocked Isaac vers 9. of that Chapter And therefore good reason there was why both the Lord named him Isaac Gen. 17.19 And also Abraham Gen. 21.3 Observ Here is an unquestionable type of the Lord Jesus the true Isaac 1. He is the joy of God and men 1. Of God Delitiae patris his fathers delight and complacency in whom I am well pleased Matth 3.17 and 17.5 2. Of Men most truly that which was by flattery applyed to the Roman Emperour that he was delitiae terrarum orbis so Christ is truly the delight of all good men For as Christ is the desire of all nations Hag. 2.7 So when that desire comes it is a tree of life Prov. 13.12 The joy of his mother which bringeth him forth Esay 54.1 Gal. 4.27 Luk. 1. My soul doth magnifie the Lord and my spirit rejoyceth in God my Saviour and his joy and delight is with the sons of men Prov. 8. And reasonable is it that the sons of men should delight in him Delight thou in the Lord and he shall give thee thy hearts desire even all thy heart can wish Consol When Isaac is born then Ishmael laughs and scoffs at him This is the reproach for Christ that which followeth the new birth This is the persecution of him that is born after the Spirit Gal. 4.29 1 Pet. 4.1 But let no Son of Abraham be troubled at it 1 Thess 3.3 ãâã ãâã ãâã ãâã ãâã we are appointed hereunto yet as there is a reproach set before us so is there ãâã ãâã ãâã ãâã ãâã a joy over Isaac set before us also Heb. 12.2 Si longum leve si grave breve if the evil be of long continuance 't is easie if it be grievous it is short What then though the bond-man Ishmael mock Isaac the servant shall not abide in the house always his time is but short why Joh. 8.35 no for Gal. 4.30 but the son abideth always Exhort Isaac is the Child of Faith and if thou believe the true Isaac shall be born unto thee also Joh. 16 16-22 This heavenly birth must be brought forth with sorrow but that sorrow is soon turned into joy Let not the Eunuch say I am a dry tree Esay 56.1 2 3. Let not Abraham trust to principles of Astrologie which tell him he shall not have a child Let no man believe the stoical principles of fate and destiny The old Stoicks said the chain of fate was tyed to Jupiters chair he was above it How much more must the new Stoicks confess it Let not Sarah consider either her own barrenness or old age nor despair of Gods power shall he that causeth other to bring forth shall not he himself bring forth Esay 66. The true Isaac it is Gods birth his Son not thine though thou wax old the ancient of days he is the same Esay 40.28 29. Shall we bring this nearer home unto our selves there is joy in heaven The good frame and disposition of the heart is not without due fruit Righteousness is not imputed
unto Faith where there are fruits and works contrary unto faith 3. Abraham offered up his son Isaac upon the Altar The History is very well known Gen. 22. Doubt But how can he be said to have offered up his son who yet was not offered up but preserved alive To offer therefore is here taken pro actu destinato inchoato non perfecto as much as lay in him he offered up his son he bound him he laid him on the Altar he drew the sacrificing knife to slay him He did all he was commanded which he had not done unless he had done also what he was counter-manded Reason 1. In regard of God his precept unto Abraham 2. In regard of Abraham his Faith and obedience complying with Gods Precept Observ 1. The mighty power of Faith it conquers the greatest temptations The Jews observe that Abraham was ten times tempted of God 1. To forsake his Country 2. To go into Egypt 3. When his Wife was taken from him 4. When severed from Lot 5. When he overcame the Kings 6. When he cast Hagar out of doors great with child and that by him 7. When being old he must be circumcised 8. When his Wife was taken away by Abimelech 9. When again both Hagar and Ishmael must be put out of doors 10. When he must offer up Isaac These were all temptations but not one so called but this the greatest of all Abrahams Faith conquered all Observ 2. Abrahams belief of God's command and that one of the most difficult that ever God gave unto man so many words so many darts so many goads pierce his heart Take now not an Ox or Sheep But 1. Thy son if thou hadst more thou mightest give one for many 2. Thine only Son 3. But ãâã ãâã ãâã ãâã ãâã a son not a son as the Jews proverb is let him sink or swim O but this was thy Son whom thou lovest and he most lovely 4. Isaac thy joy thy delight the son of thine old age in whom all thy hopes all the promises of God were comprised take Isaac 5. Offer him up May not a servant do it No thou thy self 6. And for an whole burnt offering not one part of him left all must be turned into Ashes 7. And all this forthwith 8. Yet he must be tryed three days he must go three days journey tempted sometime with the command sometime with the Love of God love of the flesh present delight future bliss All these were as if Abraham indeed had been to be offered not Isaac by faith Abraham obeyed this most horrible command O with what courage did the good man overcome all this So that we may say of him what Pyrrus said of Fabritius that it 's more easie to divert the Sun from his course than Fabritius from his purpose Observ 3. God accepts the will for the deed He offered up c. See Notes before in Jam. 1.22 Repreh 1. The perverse and presumptuous imitation of the great God in his commands proceeding from his Soveraign Power Herein Satan will be like the Highest Hence came the offering unto Molech Repreh 2. A strong eviction of our great unbelief and disobedience Abraham being commanded believed and readily obeyed this command as to man most horrible most unreasonable though God according to his absolute power might command that same The Lord gives no such commands to us it came not into his heart Jerem. This command to us is unreasonable he propounds to us most reasonable commands what sacrifice so reasonable as the offering up of our bodies Rom. 12.1 our resignation of our selves in our reasonable service yet who offers up this sacrifice who offers up a sorrowful spirit a contrite heart Psal 51. And if we be so backward to offer up our bodies quid dicam in crucem tollere What shall I say of taking up our cross daily and following our Lord if the Prophet Elisha had commanded us some great thing oughtest thou not to do it c. If Elisha God our Saviour command c. Wash and be clean This is so reasonable that Mich. 6.6 7 8. Esay 1 16-20 Love thou the Lord it 's an argument of forgiveness There is no doubt but Simon the Pharisee though a Leper unclean himself yet will condemn thee for a sinner They who are yet under the Law will condemn those who are under grace Eli accounted Hannah ãâã ãâã ãâã ãâã ãâã Like these are those who perform blind obedience to their presumptuous superiours who usurp an absolute power over them Cassian reports of Matius an Abbot who at the command of his Superiour would have cast his son of eight years old into a River and drowned him An Example admirandum nay demirandum magis quam imitandum as that which exceeds all the lawful bounds of precept and obedience for no superiour can command the death of his inferour without just cause warranted by the Law of God And therefore there was more blindness than due obedience in submission to such commands So that to countenance this rash folly of the Abbot there was great need to feign a Revelation declaring how acceptable the fact was to God Hac eum obedientiâ Abrahae patriarchae opus implesse But we have a more sure word of prophecie according to which sammum vitae necisque Dominium The absolute power of life and death belongs to God only Like to these are they who dare impose upon the life of men their opinions and dictates for God's Oracles which they have received from mortal men or false collections of their own out of the Word of God The Apostle who I am sure had more authority than they all he disclaimed all such usurpation of rule over the hearts of men 2 Cor. 2.24 Mysticé Abraham offered up Isaac his son upon the altar The Letter hath offered us somewhat for our edifying but the Spirit will afford us more Who doth Abraham figure but the great and high Father God the Father Who is Isaac but a Type of Jesus Christ whom the Father spared not but delivered up to death for us all Rom. 8.33 And what was the Altar but a figure of the Cross of Christ for so Mount Moriah had three divers tops 1. Upon one of which the City of David was built 2. Upon another Solomon's Temple 3. Upon the third Isaac was offered and afterward our Lord was crucified This is affirmed by divers of the Ancients August de Civitate Dei lib. 16. chap. 32. Hieronimus presbyter scripsit se certissimé à sermonibus Judaeorum cognovisse quod ibi immolatus sit Isaac Adam sepultus ubi postea Christus est Crucifixus Exhort Let us offer up our Isaac upon the altar And what is our Isaac but our joy What is the Altar and what is the Cross but the patience of Jesus Christ Unto thee then be it spoken Abramida O thou son of Abraham if thou wilt prove thy self to be so by doing the works of Abraham offer
thine Isaac thy joy thy delight upon the Altar upon the patience O how seasonable an exhortation is this in this perilous time when the Lord comes to take vengeance on those who are disobedient unto the Gospel of Jesus Christ O how little is that thought upon which ye read Act. 3.22 23. Mich. 6 6-14 Ezech. 21.10 Marg. Offer up thine Isaac I speak not here only of that exorbitant mirth that joy of wild asses Esay 32.14 Doubtless the true and spiritual joy must be offered up upon the Altar the patience of Jesus Christ There is a true joy which yet is not permanent with us at continues not 1 Cor. 7.30 O thou son of Abraham to thee be it spoken arise early as Abraham did let it be thy business we rise early about what nearly concerns us and is there any business more nearly so nearly concerns us as our souls God saith to Abraham go into the land of Moriah And he saith to thee Chald. Paraph. Go in terram divini cultûs where God is worshipped even into thine own heart and spirit Joh. 4. Go and offer up thine Isaac there if it be a vain hope such as Abraham hoped against Rom. 4.18 if it be worldly fear such as we must not fear 1 Pet. 3.14 't will vanish if good 't will remain if a worldly sorrow such as causeth death 't will perish if godly sorrow 't will abide 2 Cor. 7.10 If a carnal joy 't will be consumed like the Ram on the Altar if a spiritual joy 't will continue if it be a good hope fear sorrow if it be joy in the spirit if the true Isaac it will come off alive 4. Abraham our father was justified by works when he offered up Isaac his son upon the altar The words are in the form of a question was not Abraham c which form affirms more vehemently I appeal to thee was it so or no 1. What works are these 2. What justification c 3. How was Abraham justified by works when he offered up Isaac c 1. What works Works are either 1. Such as are elicited and drawn from us by the command of the Law and works of righteousness which we have done Or 2. Works which proceed from faith intrinsecally which are here to be understood Abrahams works of faith and not only the aggregata opera the many several works comprized in that one the offering up his son But also all Abrahams other works of Faith his humility his peaceableness generally his obedience 2. Justification is properly making righteous and therefore as Universal Righteousness is either 1. the ceasing from Evil or else 2. the doing of Good Isai 1.16 17. So Justification is either 1. the removing of sin and evil and not imputing of it or 2. Positive making righteous as light removes darkness and enlightens the air Because this latter consists not in indivisibili nor is wrought all at once therefore there are in it divers degrees to which a man may be said to be more just and righteous than he was before 1. Of the first of these removing sin Justification cannot here be understood as if then Abraham should be justified and acquitted of his sin when he offered up his Son for that is rather to be understood when he departed out of his own Country which is a figure of departing from sin Psal 45. forsake thine own people and thy fathers house 2. Nor first and simply can it be understood of the second way of Justification as if God then began to make him Righteous when he offered up his Son for we read that his Faith was before counted to him for Righteousness when he believed the promises of God Gen. 15.6 3. Abraham therefore is understood to be here justified by works when he offered up his Son in that now he made a further progress in Righteousness he was now more Just more Righteous than he was before Qui justificatur justificetur adhuc Rev. 22.11 3. How was Abraham justified by works when he offered up his Son Some conceive that Abraham was justified by works because his works justified and declared his Faith This is not true for to whom did Abraham declare his Faith but to God by this act and then Abraham should not be said to be justified but his Faith which is no where said to be The works whereby Abraham is said to be justified proceed intrinsecally from Faith I say intrinsecally not only as Faith is an inward principle from whence works proceed but as the works of Faith are as it were coessential and connatural with it so that Faith cannot be without them and therefore it is called the obedience of Faith Rom. 1.5 and 16.26 And thus Abraham by Faith obeyed Heb. 11.8 Yea hence it is that Faith and Obedience are taken for the same as I shewed by many Examples before There is a great deal of dispute about these words whereas if we consider them well our Apostle here divides the controversie for having said that Abraham was justified by works c. He confirms what he had said by saying Abraham was justified by Faith and so he interprets the Scripture herein to be fulfilled vers 23. Gal. 3.5 6. So that according to the Scripture to be justified by Works in sano sensu and by Faith are all one and the same Psal 106.30 31. And this will appear yet more evident and plain if ye consider what the same Apostle saith concerning the works of Faith how intrinsecal inward and intimate they are with the nature of it vers 26. even as near and inward as the form soul spirit and life are unto the body which nor lives nor breaths nor can be said to be such without the form soul spirit and life but rather a carcase of Faith than true justifying Faith for as the body without the spirit is dead so faith without works is dead also God is said to justifie the ungodly i. e. to make him who is ungodly a righteous man by taking away his ungodliness from him 1. The Reason on Gods part is that great design of erecting and setting up his Righteousness again in the earth and renewing man according to his own Image in Righteousness which is not in habitual only but also in practical and actual Righteousness in all Graces in all Virtues and virtuous actions 2. In regard of Abraham by whom God would erect his Righteousness He was to be not only a Righteous and a Faithful man but a pattern also of Righteousness by Faith unto all Generations and so a Father of the Faithful and therefore God was pleased in him to declare what kind of Faith what kind of Righteousness by Faith what kind of Justification he required of all Abraham's Children not by a dead and unprofitable Faith but by a living vigorous and operative Faith a Faith working by Love for was not our Father Abraham justified by works Thus a man is justified by words Matt. 12.37 By thy words
or hath been justified without works Abraham was justified by works he justified not himself by whom then was he justified by whom else but by God himself It is God that justifieth Rom. 8.33 He justifieth the ungodly Rom. 4.5 by taking away his ungodliness from him he justifieth the Righteous 1 King 8.32 by making him more righteous and pronouncing him to be righteous whom he hath made righteous And thus the work of justification is not divided between God and us nor between faith and works but is entirely to be ascribed unto God who justifieth the ungodly who believeth in Jesus whose gift faith is Eph. 2. who works all our works in us Isa 26.12 And thus God hath all the Glory and Man none at all Thus St. Paul and St. James are reconciled who indeed never differ'd but seemed only so to do NOTES AND OBSERVATIONS UPON JAMES II. 22 23. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Seest thou how faith wrought with his works and by works was faith made perfect And the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God FRom Vers 14. ad finem is an ãâã ãâã ãâã ãâã ãâã Communication whereof this is a part indicatively or interrogatively Thou seest or seest thou how faith wrought by his works c In these words we have 1. The Co-operation of Faith with Works 2. The consummation of Faith by Works 3. Attestatio 1. Faith wrought by Abrahams works 2. Abrahams Faith was perfected by Works Thou seest 1. Faith wrought by Abrahams works Quaere what is meant by 1. Faith 2. Works 3. how said to have wrought by works 1. Faith is here understood according to the Apostles description of it ãâã ãâã ãâã ãâã ãâã which answers to ãâã ãâã ãâã ãâã ãâã Hebr. 11.1 Marg. Confidence It is somewhat an hard expression that Faith should work by works The nature of Faith is not here abstractly taken but as it is manifest concrete with hope so confidence Marg. Hebr. 11.1 and patience as Ephes 6.17 the shield of faith and joyned with Love in the work of it without which it cannot work St. Paul seems to open the phrase Gal. 5.6 By Faith then working by works we may understand the concrete of Faith with Hope Patience and Love working Reason Why Faith so wrought the reason is from the object whereunto it is and the end of our Faith joyned in the work of it 1. Faith receiveth the object into it self whereunto it is carried Joh. 1.12 As many as received him to them he gave power to as many as believed in his Name and that is the power of God for things joyned and mixed together partake mutually of one anothers vertue and power Hebr. 4.2 and therefore things mixed are in a sort the same ãâã ãâã ãâã ãâã ãâã 1 Cor. 6.17 2 Cor. 13.5 2. The end of our faith is the salvation of our souls 1 Pet. 1.9 of this end Christ himself is the finisher Hebr. 12.2 Hebr. 5.9 Of this eternal salvation Christ is the Author unto those that obey him who ever believeth this it cannot be but his faith must be operative in the works of obedience Eternal salvation is the summum bonum the chief good which every one desires yea naturally every one desires to be happy And although few men be obedient unto Jesus Christ it is not because they desire not happiness but either 1. because they do not know or consider not wherein true happiness consists or 2. what means they ought to use that they may attain unto it or 3. because they believe it not But if a man believe that Christ is the Author of eternal salvation and everlasting happiness and that this is obtained by obedience unto him he who truly believes this must also be obedient otherwise it will follow that the chief good and means to it clearly believed should not powerfully and effectually move men to desire and endeavour to obtain it yea it would follow that the chief good should not be desired that a man wittingly and willingly should refuse to be blessed and happy which are things most absurd in common reason for if that be good which all things desire which were easily proved by induction of infinite particulars then that which is better must be more desired and that which is best of all the summum bonum must be most of all desired Observ 1. Hence it appears that Abraham's Faith was no idle no lazy Faith but such a Faith as wrought by works all that large catalogue of Believers Hebr. 11. unto which might be added all who ever were from the beginning their Faith was an operative a working Faith By Faith Abel c. Hebr. 11.17 The offering up of Isaac is here ascribed to Abraham which yet no doubt he had not done but purely out of Faith Observ 2. As Faith wrought with Abraham's works so it works also with the works of every Son of Abraham with the works of every Believer for whatsoever he doth as a Son of Abraham is from Faith he prays in Faith he walks by Faith he lives by Faith Observ 3. The reason of those mighty works which are wrought by Believers Joh. 1.12 Faith works by them which hath the mighty power of Christ Eph. 1.19 Believers are raised from the dead by that mighty power and therefore mighty works declare forth themselves in them as once Herod reasoned Gal. 3.2 The Galatians had received the spirit of life and righteousness by the hearing i. e. obeying of Faith and that Spirit wrought mighty works in them That Grain of Mustard seed which removeth Mountains That foolishness which destroyeth wisdom 1 Cor. 1.19 20. How doth the Lord this but when he enlightens with a greater light than that of nature or reason whereby they believe those things which the world by their wisdom accounted foolishness as to hope for an innumerable off-spring from barren Sarah hope against hope that the dead Isaac should live the dead Christ be raised yea so great is the power of Faith that 1 Joh. 5.4 Yea the Prince of this world for S. Peter arms us with Faith against him 1 Pet. 5. As remembring the words of our Lord that the power of Faith should be so great that the gates of Hell should not prevail against it Matth. 16.18 Observ 4. The Apostle speaking of justifying Faith he tells us not that Abraham wrought but that Faith wrought why Because it is God that justifieth Rom. 8. and therefore the effect is given to Faith not to Abraham 1 Joh. 5.4 It is properly the Grace that works Rom. 5.1 2 3 4 5. Not I but thy pound hath gained ten pounds Luk. 19.16 Not I but the Grace of God with me 1 Cor. 15.10 So the Prophet tells us that the work of righteousness is peace Esay 32.17 So we find an increase of Graces proceeding originally from Faith 2 Pet. 1. Observ 5.
Faith and works co-operate and work together one with another Res utraque alteri fuit auxilio Erasmus faith brings courage and valour and works frequently iterated in crease and confirm it and other graces To this purpose is that Gen. 24. Abrahams servant chusing a wife for his Masters son gives her Ear-rings and Bracelets She that is to be a Spouse for the true Isaac must have both the word of Faith in the hearing ear the hearing and obedience of Faith the true Ear-ring and the work of Faith the true Bracelets upon her hands Faith encourageth and stirs us up to do to act and the act and work accomplisheth the Faith We see this in those miraculous works wrought by our Lord in the Gospel Faith excites and stirs up the believers to come to Christ and to pray unto him profess belief in his power This saith is accomplished by the work wrought The Leper comes to our Lord Matth. 8.2 Lord saith he if thou wilt thou canst make me clean presently our Lord touched him and said I will be thou clean And vers 6. The Centurion petitions our Lord in behalf of his servant and makes profession of Faith in our Lords power vers 8 9. which our Lord interprets to be the work of his Faith vers 10. Matth. 15 22-28 Marc. 9.17 27. And there is the same reason for the co-operation of Faith and works inwardly in the soul For these signs shall follow them that believe c. Marc. 16. But here is no need of miracles now I say not that there is need of the same outward miracles nor indeed at that time had all men who believed a power also to work miracles 1 Cor. 12. Do all work miracles c. Though there be a power which accompanieth the faith of all believers which works inwardly the like miracles Gal. 3.5 6. The spiritual leper cleansed as Matth. 8.2 The Reason is understood from the consideration of the power of God which is Christ who is ãâã ãâã ãâã ãâã ãâã Heb. 12. He is the Author and cause of Faith and that operative power which accompanieth it and he finisheth it and accomplisheth the Faith Repreh Those who justifie themselves 1. By their hearing 2. By their Faith without works 3. By their Knowledge 4. By their half will Observ 1. By faith Abraham offered up Isaac and that faith was imputed unto him for righteousness it was an operative Faith which obtained that Divine Testimony What then shall we think of their Faith which affords no works worthy of God no obedience worthy of believers or proportionable to the Faith they pretend Doubtless it is no true living Faith For 1. It hath neither certain and infallible perswasion of Divine Truth 2. Nor confidence and relying upon Divine Power 1. There is no perswasion of Divine Truth for whereas men give assent unto what they know 1. Either by light of nature such are the principles commonly known as impossibile est esse non esse contradictoria non possunt esse simul vera c. Or else 2. Men give assent unto conclusions deduced and inferred from those principles which is knowledge scientifical which they want who have not learned Arts and Sciences Of these two the former assent is the greater because we believe the conclusions in Sciences from the truth of the principles whereof we are ascertained Yet is there a third light more clear more certain more convictive than both these and that 's the light of Faith which is a participation of God's Light and a Testimony of his mind for howsoever God be the father of lights and so the light of Nature is a ray and beam of God's light and therefore they are rendred inexcusable who sin against it Rom. 1. and 2. yet the light of Faith is much more glorious c. as being of things above Nature and consequently the Light of Faith must be divine and supernatural whereby we assent unto them So that we must needs assent and be perswaded of these things whereunto the light of Faith inclines us rather than unto those which are known and believed by the light of Nature and Art Why they proceed from God that cannot lye If two Men of different sights whereof one more obtuse and dim-sighted the other acute If these two should behold the same objects a far off and the one quick-sighted should say they were a company of men and the other being the dim-sighted man like him not perfectly cured Marc. 8.24 should say they were so many trees without doubt this man were a fool if knowing the defect of his own sight he should not rather believe him that was more quick-sighted than himself because he who believes the principles of Nature or conclusions of Art deduced from them he sees as it were with his own dim eyes But he who sees by the light of Faith and hath the evidence of things not seen by light of Nature or Art He sees as it were with God's eyes or as God in us sees them So that the Divine Light of Faith brings with it a far more certain and convictive assent and perswasion than any other light If now a man should believe that he should not have food and raiment unless he rose early and went to bed late and vexed himself with anxieties and cares yea if he believed that he could not live unless he couzen'd and cheated and went beyond his brother in bargaining Can we think that such an one hath any Faith in God's Truth who forbids all these things and commands us first to seek the kingdom of God and then promiseth that all these things shall be added unto us and commands us to cast all our cares upon him for he careth for us Surely if a man firmly believed this he would not act contrary unto it he would not be disobedient unto it 2. They who pretend Faith yet obey not in proportion to their Faith as Abraham did they have no confidence no relying upon God's Power and that he is able to do whatever he promised if he believe on the Power he will give no credit at all unto whatever contradicts any Divine Truth although his own reason and the light of Nature should gain say it Abrahams example maketh this good who against hope believed in hope against natural power he was perswaded that God would make Sarah so fruitful that she should be a Mother of Nations And by the light of the same Faith he believed that God was able to raise up Isaac yea that Catalogue of Believers Heb. 11. who because they believed what did they not do what did they not suffer If therefore men shall pretend belief yet live in their sins and pretend weakness and infirmity these men believe not Gods truth nor have any confidence in Gods power They believe not in Jesus Christ that he is able to save to the uttermost nor that he is the author of eternal salvation to those that obey him For
surely did they believe that his words are so true that heaven and earth shall pass but one jot or tittle of his Word shall not fail till all be accomplished that the Heavens may rather perish than any Word of God and that that Word of prophecy is sure 2 Pet. 1. and that he who hath spoken as he is most true so he is most able to effect what he hath spoken whether it be promise or threatning or what ever speech it be he who firmly thus believes in the truth and power of God his faith cannot be without a due proportion of obedience and so we may conclude from the contrary that if he be stubborn and disobedient let him pretend what he will he is no believer he hath no true faith 2 Thess 3.2 Observ 1. Without works Faith is imperfect Seest thou how faith wrought by his works O let our Faith also work by our works If thou believe not in God the Father I much more doubt thou believest not in God the Son Abraham believed that God was able to raise up Isaac from the dead Dost thou believe that he is able to raise up Christ the true Isaac from the dead who sees this with the inward eye Most truly spake the Prophet of this Generation Isa 26. v. 1-9 having spoken of the mighty power of Faith The people of God v. 10 11 12. Let favour be shewed to the wicked yet will he not learn righteousness in the land of uprightness will he deal unjustly and will c. How was the Scripture then fulfilled c It was a long time before Abraham offered up his Son that the Scripture testified that Abraham believed c. some say fifteen years others twenty others thirty And how then can it be said now after so long a time to be fulfilled when it it was fulfilled so long before I Answer that which is already fulfilled and accomplished may according to the Scripture be said yet again to be fulfilled when it hath a more notable accomplishment and fulfilling than it had before Exod. 4.22 23. Hos 11.1 Matth. 2.15 Jer. 31.15 16 17. Matth. 2.18 Beside these there are many more testimonies especially in the Psalms which had their fulfilling in David and Solomon which yet had their more perfect accomplishment in the Lord Jesus Christ Thus in our present case the Scripture was then fulfilled in Abraham Gen. 15.6 when he believed but it was more eminently more excellently and perfectly fulfilled when he offered up his Son Hence we learn to judge of other Scriptures and their fulfilling See Notes on Ephes 4.10 The Scripture was fulfilled which said Abraham believed God and it was accounted unto him for righteousness 1. What is meant by this phrase The Scripture was fulfilled 2. How was the Scripture then fulfilled which saith Abraham believed God and it was accounted unto him for righteousness when Abraham offered up his Son upon the Altar 1. The Scripture is said divers wayes to be fulfilled 1. When that which was foretold is accomplished Isai 7.14 Matth. 1.2 2. Commanded is obeyed Matth. 5.18 3. Promised performed Psal 2. Act. 13.32 4. Typified made good in the truth Exod. 12.46 Joh. 19.26 Of these four wayes the first is most proper to our purpose Hence it appears that the Scripture was not perfectly fulfilled concerning Abrahams belief until his belief was perfected by works when the works were fulfilled then the Scripture was fulfilled and not before But is the perfecting of our Faith by works so necessary that neither Faith is perfected without works nor the Scripture fulfilled nor a man who believes justified without them what then shall become of me may many a poor soul say I believe in the Lord and hope and trust in him and am willing to be obedient but I have no power to do good works God forbid that any believing Soul should be discouraged by so necessary doctrine as this Know therefore whoever thou art that as the will and the belief so the work it self it is not thine who canst not so much as think a good thought of thy self but Gods who by his Law works that good will who gives Faith and works all our works in us only it is our duty to yield our selves up unto him to be acted Psal 32.1 2. when the Psalmist had pronounced him blessed to whom the Lord doth not impute sin The Lord saith I will instruct thee c. but be not then like the Horse and Mule This premised know that there are some works of Faith that no believer can excuse himself from the exercise of them See before on Jam. 1.22 Exhort Proceed from Faith to faith Means To perfect Faith 1. Unbelieve what thou formerly didst believe 2. Begin lay the foundation low the building will be raised the higher The deeper the root is fastened the tree will endure the greater blasts 3. Prayer 2 Thess 1.11 12. this prayer is effectual Psal 138.3 Ephes 3.16.20 Jude v. 20 21. The Scripture that testifieth of Abrahams belief was fulfilled when Abraham offered up his Son when his Faith wrought with his Works and was perfected by works But where is there power Do we say we believe in Jesus Christ yet complain that we want power is not Christ the power of God 1 Cor. 2.14 And doth not he who believes even in that he believes in Jesus Christ receive power Joh. 1.12 13. And therefore our believing stands not in the power and wisdom of men but in the power of God 1 Cor. 1.24 2 Cor. 10.4 5. And such a power as raised-up Christ from the dead Ephes 1.19 such a power as enables us to tread upon Serpents and all the power of the enemy that we may be complete in all the will of God Col 4.12 Matt. 10.1 He gave the Disciples potestatem spirituum immundorum ãâã ãâã ãâã ãâã ãâã God hath given this power which was in the evil spirits he hath taken it away from them and given it to us Numb 14.9 as the words imply Chald. LXX to give now if we will none of it it must be in the Devil still and by it he will prevail against us More NOTES on JAMES II. 22 23. ãâã ãâã ãâã ãâã ãâã and he was called the friend of God THese words may be considered either 1. In themselves He was called the friend of God or 2. As they have dependence upon the former words 1. Consider them in themselves and so enquire 1. what friendship is and so what a friend is 2. A friend of God 3. How Abraham was a friend of God 4. To be called a friend of God 1. See Notes on Luk. 12.4 5. 1. To be called a friend i. e. to be a friend for so vocari esse by an Hebraism are taken for the same In Isaac shall thy Seed be called i. e. they shall be Isai 56.7 My house shall be called the house of Prayer Luk. 19.46 ãâã ãâã ãâã ãâã ãâã so Abraham here was called i.
e. he was the friend of God but there is more in it for ãâã ãâã ãâã ãâã ãâã signifieth not only to be called and so to be but also to be famous or renowned for being so or so Thus Isai 14.20 The Seed of evil doers shall never be renowned or shall never be called i. e. shall never be ãâã ãâã ãâã ãâã ãâã it 's understood by Hierom of Belshazzar the memory of his Seed shall be blotted out for no man of Nebuchadnezzars Race succeeded Belshazzar but in him the whole Seed Royal was extinguished his Seed shall not remain saith the Chald. Paraph. so ãâã ãâã ãâã ãâã ãâã celebres illustres Num. 1.16 these were famous ãâã ãâã ãâã ãâã ãâã 2 Sam. 15.11 with Absolon went Ezek. 23.23 Princes and Nobles ãâã ãâã ãâã ãâã ãâã men called Thus we may understand ãâã ãâã ãâã ãâã ãâã famous and notable for their faith and holiness Revel 17.14 Observ 1. Hence it may be understood that Abraham was called the friend of God not in the rank of his ordinary friends but according to a special and singular privilege so that Abraham was famous and taken great notice of in the world for a special friend yea a favourite of God so 2 Chron. 20.7 yea the fame of his friendship with God was such that the Mahumetans when they speak of Abraham doing this or that they express it thus The friend of God did thus or thus or absolutely the friend i. e. Abraham But where do we find that Abraham was called the friend of God The former testimony of Scripture is taken out of Gen. 15.6 but this is no where to be found in Moses's writings but 2 Chron. 20.7 Isai 41.8 Observ 2. The wonderful condescent of our God that he should vouchsafe to entertain friendship with man What is man that thou art mindful of him Psal 8.4 Nay what is man that thou shouldest love him and befriend him and make him thy friend and so become in a sort one with him Observ 3. The wonderful condescent of Jesus Christ c. See Notes in Luk. 12.4 5. Observ 4. The eminent estate of Gods people they are the friends of God Vt supra Observ 5. What a desperate design do they enteprize who oppose the friends of God c. Observ 6. Envious and malicious men no friends c. See Notes on Luke 12.4 5. Yet is that monster got into the Temple of God See Notes on Exod. 20.3 4 5. of dangerous consequence thinking to honour God who is Love in the Devil Observ 7. I commend unto you the highest service of God even the service of love and friendship with him Observ 8. Here we have an excellent type of Jesus Christ Abraham was a friend of God so called expresly 2 Chron. 20.7 Isai 41.8 Jam. 2.23 which is not to be understood in any inferiour degree as all the Saints of God are friends of God but Autonomasticoes and ãâã ãâã ãâã ãâã ãâã by way of excellency and eminency above other men dy reason of that real familiarity with God who so often appeared unto him Herein he figured the Lord Jesus a singular friend of God and brings into favour with God Joh. 15 9-15 Zach. 13.7 Vir cohaerens mihi the man that is my fellow 1. Hence it appears what it is to be a friend of God in what respect Abraham was a friend of God for God imparted unto Abraham his counsel Gen. 18.18 and he entred into Covenant with Abraham Gen. 15. but however Abraham was eminent and exceedingly ennobled by his friendship with God yet was not this peculiar and proper unto Abraham but upon the same terms common unto all the Sons and Daughters of Abraham unto all faithful ones And surely if ever it be true that the best Legacy a man can leave to his Children is his Friend surely herein it is most true that the best Legacy yea the best inheritance Abraham could leave to his Children all Faithful Ones is the friendship with their God 2 Tim. 1.5 Herein the admonition if ever is soveraign Prov. 27.10 They then are friends of God who are guided by his counsel and comply in all things with his will Joh. 15.14 15. Reason Vide Notes on Luke 12.4 5. Observ 9. Hence it appears that howsoever Abraham and every son of Abraham be a friend of God yet how intimate soever they be with God and Christ how near soever they be unto him Psal yet this intimacy this friendship infers not equality they who are Friends of God and Christ they are not all presently fellows with him 't is true indeed they are called Fellows with Christ Psal 45.7 Hebr. 1.9 Because they partake with Christ of the same name but Christ is in the same place said to be above his fellows and though as Christ is the Anointed One the Messiah so the friends of God and Christ are called anointed ones also Psal 105.15 Christianus quantum interpretatio est de unctione dicitur Tertul. Whence the unction descends Psal 133.2 viz. from Christ the Head and they the members and these have their anointing in measure Eph. 4.7 He without or beyond all measure Joh. 3.34 so that howsoever Abraham and the Sons of Abraham be the friends of God and Christ yet in all things he hath the preheminence Col. 1.18 Thus Abraham was God's friend his Favourite which is not understood de rigida amicitia which is among equals but such as between a Prince and a Favourite David and Hushai 2 Sam. 16.16 such as between Alexander and Hephestion such as between a Father and a Son the Oratour and Scholar and as it is true in the Civil Law and in civil matters Jus reverentiale remitti non potest that respect and honour due from an inferiour to his superiour can never be remitted as a Father can never remit or excuse his Son from giving him honour so much more between God and his friends it is true the Friends of God and Christ do and must for ever honour and reverence their great Friend and though it be true that perfect love casts out fear 1 Joh. 24.18 yet that is to be understood of that fear which hath torment as it is evident in the Text not of reverential and true filial fear which never is cast out so that howsoever Abraham and the Sons of Abraham be Friends of God and Christ yet in all things he hath the preheminence Yea if this age could bear that word deificatus homo which I understand all one with 2 Pet. 1. Partaker of the Divine nature no doubt whoever partakes most of the Divine nature and is most united unto God and so deificatus homo surely he most of all takes counsel from God and of all other most conforms unto the will of God and of all men is the most humble and most submitted unto God and Christ in all things and therefore for that reason men are not all one or equal with him Exhort Be Friends with
God 2 Cor. 20. The Dignity Seems it a small thing to be Son in law to a King saith David How much more reasonably may we argue seems it a small thing to be a Servant a Son a Friend and a Favourite unto the King of Kings 2 Chron. 16.9 Sapient 7.27 per nationes Consider other Friendships how brittle how inconstant they are yea how unprofitable yea oftentimes how dangerous How pernicious The best lasts no longer than the cause of it if profit where that ceaseth there ceaseth the Friendship Vulgus amicitias utilitate probat When pleasure when that ends there 's an end of the Friendship Many Brethren and Friends appear at the Tavern-door but at Prison-door not one not one of them will say like our great Friend Emmanuel I am with you to the end of the world he was with his Friend Joseph in prison Who will say or can make it good as our great Friend sayth I will never leave you nor forsake you with whom do men desire to acquaint themselves and maintain friendship with all but such as are rich and wealthy such as are in Authority Honour Reputation and such as can and as they hope will make them partakers of that good they enjoy If God be our Friend all good things come with him for beside that he is omne bonum Exod. All what ever is desireable and wished for by the heart of man it comes a long with this friendship Solomon begg'd wisdom 1 King 3 11-14 Wisd 7.11 What do men desire above all things Is it life In his favour there is life Psal 30. Herein surely the Jewish Proverb is most true Either friendship or death Is it peace Acquaint thy self with him and be at peace Job 22.21 Eliphaz Is it rest Come unto me all ye that labour and I will give you rest Matth. 11. Means Renounce the friendship of this world the love of this world and the love of God they cannot consist they are ãâã ãâã ãâã ãâã ãâã Jam. 4.4 1 Joh. 2.15 It is true subordinata non pugnant so that a man may love God with all his heart c. yet love his neighbour as himself because these two are subordinate and out of the love of God and from that first commandment of love to God we love our Neighbour But God and the world are not subordinate but opposite to one another so that he who loves the world cannot love God 1 Joh. 2.15 Rom. 8.7 The wisdom of God makes friends of God Wisd 7.27.28 How doth wisdom make friends of God Not by cockering not by much indulgence no Bonum virum in deliciis non habet sed miris modis probat purgat exagitat Sen. lib. primo de provid so the wise man tells us that wisdom makes friends of God Ecclus 4 12-21 and 6.7 8. Thus the Lord Jesus would not presently commit himself to his Disciples Joh. 2.22 23 24. 1 Thess 2.4 ãâã ãâã ãâã ãâã ãâã Thus the Lord tryed Abraham before he trusted him and made him his Friend Gen. 22. The Lord tempted Abraham he had tempted him nine times before and that by great temptations but till he was to offer up Isaac they are not called temptations but when he had offered up his Son vers 12. the Lord saith Nunc cognovi When the Lord tempts us so far as to part with all we have with our joy with the delight of our souls when we suffer unto blood striving against sin Likeness in manners and qualities Similitudo amoris illex est amicitiae Likeness in manners it wins exceedingly upon men and especially upon our God Patience and Long-suffering Holiness Mercy And he was called the friend of God Consider the words in reference to the former and so in all Abraham's former life he was a probationer and was tryed and tempted by God and approved fit and worthy of himself and so he was called a friend of God Nor is this proper unto Abraham but common unto every Son and Daughter of Abraham he requireth of every one of us our abomination and utter relinquishing of all friendship all self-love all love of the world and the things of the world that we contentedly part with all things suffer the loss of all things life and all for his sake he requires our whole affiance faith trust and confidence to be pitched upon himself he requires all our love with all our heart c. to be centred and founded wholly and solely upon himself he requires all our Obedience and perfecting of our Faith by works even as Abraham did and then having tryed us and found us fit for himself he honours us with the name of friends Why did the Lord first try Abraham And why doth he first try us before he makes us his friends 1. In regard of man his great unfitness departing from his God and placing his Faith Love c. on the creature Having forsaken the fountain of living waters he hath dig'd himself Cisterns broken Cisterns that will hold no waters He finds us his enemies Col. 1.21 and accordingly deals with us Non ab extremo ad extremum nisi per media we first are brought to fear him prima mensura Deitatis then hope for reward and lastly we love him and so by degrees for even then somewhat of our first estate hangs on us and is not easily separated from us And therefore the Father who takes us first under his Discipline he corrects us and chastens us Psal 94.12 Hebr. 12. Hos 6.5 Ecclus 4.17 And the Son he receiveth us so chastened and corrected and drawn to him by the Fathers love and he scourgeth us also By his stripes we are healed Esay 53.7 Prov 20.30 Elisha stayeth us Mal. 3. Act. 10. Peter must kill and eat He cannot be united unto his creature but by something of himself the eye cannot see the Sun unless it be Soliformis In thy light shall we see light All other Friendships are enmities unto God and therefore inconsistent with Friendship with God The friendship of the world is enmity with God Jam. 4.4 No man can serve God and Mammon 2 Cor. 6. 1 Joh. 2. Love not the world nor the things of the world if any man love the world the love of the Father is not in him God cannot be our Friend as he was Abraham's unless we love him as Abraham did even with all our heart and if we keep back part of our heart or soul or mind or strength and love not God with that in that we undervalue and esteem our God less than that what ever it is we love more than our God This discovers the reason why the Great God though he be the chief Good yea omne bonum yea ãâã ãâã ãâã ãâã ãâã the very best Friend where he takes yet hath so few true Friends in the world In those many generations before the flood only one man named in an age Abel Seth Enosh Enoch Noah and the other Preachers of Righteousness
48. What if thou thy self shalt confess thy self able to overcome the world There is the same Reason of overcoming all as one enemy so that if thou be able to overcome one surely by like Reason thou art able to overcome all Means To overcome the world the Apostle prescribes our Faith our confidence and to it all those heroical exploits are referred Hebr. 11. Non implicari negotiis seculi Christ overcame by the Word but this Word must have Faith mingled with it Christ overcame in his temptations Georg. Ven. 217. b. Means To increase that Faith it 's experience Psal 4. By this experience David encreased his Faith and Hope first a Lion overcome then a Bear so must we reason the Lion is the Devil who is overcome by resisting saith the Apostle the Bear is our flesh Goliah is the power and glory of the world so we shall lead Captivity captive so Goliah signifieth Consider I beseech ye the important necessity all the happiness of that life which is to come depends on the atchievement of this victory To him that overcometh will I give to eat of the Tree of Life Rev. 2.2 and he shall not taste of the second death and vers 17. To him that overcometh will I give to eat of the hidden Manna He that overcometh shall be cloathed in white rayment and I will not blot out his Name out of the Book of Life but I will confess his Name before my Father and before his Angels Rev. 3.5 Him that overcometh I will make a pillar in the Temple of my God and he shall go no more out and I will write upon him the Name of my God c. What stand we on particulars He that overcometh shall inherit all things and I will be his God and he shall be my Son Revel 21.7 I know no motive no reason more powerful than this is if we add hereto an example if we look unto Abraham the Father of the faithful who begat us Isai 51. and imitate his Faith True it is that while men look only on things which are seen they see nothing else but enemies and all in arms against them and therefore they cry out as the Prophets servant did 2 King 6.15 Alas Master what shall we do But Abraham's Faith is the substance of things hoped for the evidence of things not seen Hebr. 11.1 And St. Paul instructs us not to look on the things which are seen but the things which are not seen 2 Cor. 4.18 And Moses is said to have done all his mighty works as seeing him who is invisible By strength of this Faith Abraham left his Country not knowing whither he went he offered up his Son though the promise was made in him He marched against four Kings and obtained the victory Men and Brethren children of the stock of Abraham and whosoever among you feareth God unto you is the word of this salvation sent Arm ye your selves with the same mind with the same faith Remember the promises made to him that overcomes Remember the issue of Abrahams Faith was victory Remember the issue of his victory Melchizedeck the Priest of the most high God met him and brought forth bread and wine And if we behave our selves valiantly the true Melchizedeck the High Priest of the most High God will meet us and bring forth his bread and wine and serve us Luk. 12.37 even the true bread that strengthens mans heart and the true wine that makes it joyful the food of everlasting life prepared and ready on the Table for the faithful only for those who overcome the world Blessed be God who giveth us the victory through our Lord Jesus Christ to whom with the Father and the blessed Spirit be all Honour and Glory world without end Amen NOTES AND OBSERVATIONS UPON JUDE Verse 1. ãâã ãâã ãâã ãâã ãâã Jude the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Jesus Christ and called THe great abuse of Saints by some hath been an occasion unto others of a contrary abuse forasmuch as they offend on the one hand by over-honouring the Saints these offend on the other by an utter neglect of them and allowing them no honour at all For what shall we call the erection of Statues unto Saints bending the knee unto them uncovering the head praying unto them depending on them as Mediators and Intercessors and tutelary Gods What shall we call this over-honouring of the Saints but a gross abuse which some apprehend so deeply and take in such disdain that they run into the other extreme and will not afford so much honour unto the Saints as to be called Saints though they are made perfect but it must be to choose John Peter Paul which title of Saints notwithstanding they can afford to many of their own though but yet in the way and far from that height of holiness which the blessed Saints enjoy And as for Holy Dayes in memory of them received from the Primitive times they are accounted so superstitious that more conscience is made of working such dayes than other when to hear prayers on such dayes except they fall as this doth on the Lords day 't is thought a greater interruption and neglect of their Calling than to ride many miles to hear some one whom they like preach on some other week-day and what shall I call this but a gross abuse on the other hand The extreme opposition of these two one against the other hath had the same effect which most Controversies have Veritas altercando amittitur it hath lost us the true use of Holy Dayes But withal we have an advantage by this their extreme departure the one from the other it hath left us a fair middle way to walk in and to find out the Truth which the Church hath chalked out unto us Viz. to recount with praise and thanksgiving the great goodness and mercy of our God who hath given us some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying the body of Christ whose memory therefore we celebrate to the glory of our God who hath given such gifts unto men as also to praise the Lord who hath given us not only an holy Rule to walk by his Holy Word but his Saints also for examples of it so that they being men of like passions with us as they themselves confess it may appear to us that the rule of Life is not only possible but also feasible As also by commemorating these our Leaders who by their Doctrine and Life have shewed us the way of God to help to make good the promise of God unto his Saints who hath said that the Righteous shall be had in everlasting remembrance Psal And lastly to name no more to set before us as a clear mirrour their unblameable spotless and holy lives to copy them out