Law for them yea he loved the people The Lord came from Sinai that saith the Apostle is Agar and gendereth to bondage it is a type of the earthly man Seir is the Mount of Edom a type of the carnal Man flesh and blood or the animalish or natural Man which two are sometime confounded and most what taken promiscuously because the Law hath not the due effect upon them neither indeed can saith the Apostle for the carnal mind is enmity against God for it is not subject to the law of God neither indeed can be But as swallows rats and mice and other vermin seem to be tame because they live in the house but they can never be tamed so doth the earthly and carnal man seem to be subject to the Law because he is of the same houshold with the spiritual man but he can never be tamed and brought under the Law because the earthly and carnal wisdom and holiness seem so excellent and amiable in his eyes that the Law of God is poorly esteemed by him and therefore the fiery Law comes from the right hand of God unto the true Israelites and true Jews who worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh Phil. 3.3 This is that which some of the Jews deliver Doubt But if the Law be Spiritual and that imply power and strength how comes it to pass that they are weak that are under the Law as Gal. 4. For our better understanding of this we must distinguish between the divers Subjects of the Law and the divers Teachers of it 1. As for the first I pray ye give me lieve to add to that which I delivered lately more at large Viz. That there are three parts in the man unto which the Law holds proportion for although our peripatetick Philosophers make but two parts of a man Soul and Body and too many Divines have followed that tenent not considering c. See Notes on Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When therefore the Law is said to be weak and they weaklings that are brought up under it it is not simply and absolutely to be understood but in regard of the flesh so the Apostle speaks expresly Rom. 8. What the Law could not do in that it was weak through the flesh 2. If we consider the divers Teachers of the Law they are in proportion to the divers parts and receptivities in the man some earthly others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or animalish and others spiritual of all these Moses speaks Deut. 33.2 Now according as the Teacher of the Law is whether earthly natural or spiritual such is his doctrine and the extent of it as aqua tantùm ascendit quantùm descendit When the Law is taught carnally as a carnal Commandment it reacheth no further than to the flesh Sinai When it is taught Naturally or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it reacheth to the Soul when taught Spiritually it reacheth to the Spirit As the Child is so is his strengh as it is said in the story of Gideon and as arrows in the hand of a Giant so are young men Psal 127.4 1 Joh. 2.14 Prov. 20.29 3. When the Law comes out of Sion and the word of the Lord from Jerusalem Isa 2.3 when it is administred by them in whom it hath the due effect when it is taught by spiritual men then it reacheth unto the spirit when the Law comes out of the midst of the fire Deut. 5.22 it self is fiery Deut. 33.2 and hath the effect of fire in those to whom it comes his word was in my heart as burning fire Jer. 20.9 This was figured 2 Kings 22. by Hilkiah the Priests finding the Law and Josiah the King reading the Law in the ears of all the people 2 King 23. whence follows the greatest Reformation that we read of in the whole Old Testament Hilkiah is the portion of the Lord his own spiritual people who live according to that supreme and highest portion of God in their spirits these are the Royal Priesthood 1 Pet. 2. When Josiah reads the book of the Law when the Law comes from the fire of the Lord so Josiah signifieth needs must follow a notable reformation Thus when our Lord begun at Moses and the Prophets and expounded in all the Scriptures the things concerning himself Luk. 24.27 their hearts burned within them vers 27. and when the Law went out of Sion Act. 2. and kindled upon the Apostles in fiery tongues as the interpreters of Gods Law what a reformation was then wrought the same day were added unto them about three thousand souls and Act. 4.4 five thousand And what 's the reason that the Law works not as powerfully in these dayes the Promise is made unto these times as I have shewed the reason is because we are earthly we are yet carnal we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual men having not the spirit The Law makes us Edomites and Ismaelites few Israelites the Law comes out of Sinai and Seir not out of Sion and Jerusalem the arrows are not in the hands of the Giant whence it is as the Child is so is his strength 1. See the great extent of the Law it reacheth from the ear to the heart from the outward to the inward from the body to the soul and spirit whence saith the Psalmist I have seen an end of all perfection but thy Commandment is exceeding broad Though in regard of the body it be within narrow limits yet so it extends it self to every action of the outward life and every circumstance even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in respect of the soul and spirit Hebr. 4.12 See Notes on Psal 94.12 2. Hence appears the falshood and vanity of that Rule well known and taken for granted by the School-men Lex cohibet manum tantum the Law restrains the hand only Evangelium manum animum the Gospel both hand and mind for neither hath the Law so much power in it self to restrain the hand without the finger of God assisting it nor hath it so little power being spiritual and assisted by the spirit of God as to restrain the hand only but it restrains the mind and heart the soul and spirit also 3. This discovers the excellency of the Christian Righteousness it reacheth even unto the spirit the Spouse of Christ who is unmarried to this world is holy both in body and in spirit 1 Cor. 7.34 Note hence also the defective Righteousness of the Pharisees of old and of our times which consists wholly in cleansing the outside of the cup and platter See the story of the Pharisaical young man c. See Matth. 19. and Mark 10. 4. There is a spiritual sence of the Law See Notes on Matth. 5. This reproves those who confine the Law of God unto the letter only such as think if they perform an outward obedience thereunto they do their whole duty required out of the Law This was the opinion of
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 â—â—ft 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Cleâ—mbrotus The mountain of the Lords house on the top of the mountains being erect all nations shall flow unto it Esay 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
nearly concerns us all For hereby know ye the Spirit of God Every spirit that confesseth Jesus Christ is come in the flesh is of God And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God but this is that spirit of Antichrist 1 John 4.2 3. And know ye not that Christ Jesus is in you except ye be Reprobates 2 Cor. 13. But if Christ be in you the body is dead because of sin and the spirit is life because of righteousness If Christ be born in us he is born in us at least as a Child 1. Where is then his innocency If uncleanness fornication adultery or adulterous thoughts be in us innocency is not in us we are then become not the members of Christ but the members of an Harlot and he that toucheth her shall not be innocent Prov. 6.29 2. If Covetousness be born in us Christ's innocency is not in us He that maketh haste to be rich shall not be innocent Prov. 28.20 3. If Rebellion or Sedition be born in us Barabbas may be born in us Christ's innocency cannot be born in us So Daniel reasoned Dan. 6.22 2. If Christ be a Child born in us where is his simplicity If subtilty deceit and fraud be in us if we go beyond and circumvent our Brother bargaining in any matter we are so far from having Christ's simplicity born in us that we know not God his Father who is the avenger of all such 1 Thes 4.5 6. Then the Serpent hath beguiled us and corrupted our minds from the simplicity that is in Christ 2 Cor. 11.2 3. If Christ be a Child born in us where is his Humility If our heart be lifted up in us if we be proud of wealth or honours where 's our Humility And therefore the Blessed Virgin when she magnifieth the Lord for Christ born in her He hath regarded saith she the low estate of his handmaiden Luke 1. Drunkards are wont to acquit themselves from being proud for drunkenness makes a confusion of all ranks and estates as Abihu and Nadab sought to do and equals the Master with the Servant But the Prophet Habakkuk tells him 't is otherwise Habakkuk 2.5 Because he transgresseth by Wine he is a proud man and he adds another mark of a Drunkard he keeps not at home but at the Tavern or the Alehouse These proud tippling fools they are so swollen with pride and so full of wine that there 's no room for the Spirit of God no room for Christ's humility If neither the innocency nor simplicity nor humility of Christ be born in us how is Christ born in us so much as a Child 'T is true indeed these are but weak where Christ is but new born But let them consider this who think they ought alwayes to be so weak and place their strength of Religion in complaining of their weakness Does the Child continue alwayes a Child or grows it up to riper years Let them also consider this who although they want the innocency simplicity and humility of Christ yet presume themselves able and well grown Christians why Because they find the flesh rebells against the spirit and the spirit agianst the flesh which they take for a sign of a perfect regenerate man He that thus judgeth of himself let him know that he is but yet a little Child if so much in Christianity and for proof of this compare I pray ye Gal. 4.19 with Chapt. 5.17 But though Christ be born but a Child yet is he then a King Is Christ a King in thee Where Christ is born a King there he must rule and reign Esai 9.6 Doth this King bear rule and reign in thee Where he reigns the wild passions the brutish and savage affections as hatred variance emulation wrath strife touchiness and peevishness c. they are tamed and brought under the subjection of the Child that 's born a King though but a Child for Esay 11.6 in the dayes of Christ so 't is in the Chaldee Paraphrast The Wolfe shall dwell with the Lamb and the Leopard shall lie down with the Kid and the Calf and the young Lion and the Fatling together and a little Child shall lead them And therefore Christ is called the King of the Jews Why what is that to us The true Jews are they who praise and glorifie God Gen. 30.35 And he is not a Jew who is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart and spirit and not in the letter whose praise is not of men but of God Rom. 2.28 29. 1. Let them now consider this who are altogether for an outward worship of Christ Are their affections and passions thus brought under and tamed Do they thus in their heart and spirit acknowledge Christ to be their King and Governour Certainly if so they give him his full and complete worship He made both soul and body and most fit it is he have the reverence of both if otherwise they are but hypocrites but Players so the word signifieth and they make Christ like a King in a Play even such as they were Matth. 27.29 who plaited a Crown of thorns and put it upon his head and a reed in his hand and bowed the knee before him and mocked him saying Hail King of the Jews 2. Let them also consider this who are altogether for an inward worship of Christ and refuse to give him any outward reverence Are their affections so tame Are they thus brought under this Rule Are they such Jews If so yet they are diligent in their obedience Christ made both give him the reverence of both if it be within what hinders but that it be expressed outwardly and because it is not expressed outwardly we may shrewdly suspect it is not inwardly if otherwise they are worse than hypocrites who allow him an outward subjection but these none at all Ye perceive therefore how nearly this Question of the Wise-men concerns us all So do their Reasons 1. They saw his Star whence we may observe the method of our God in bringing men unto Christ He takes men at their work The Shepherds were feeding of their flocks by night and the Angel of the Lord brought them the first glad tidings of Christ come in the flesh Luke 2. The Apostles were at their trade of fishing and Christ called them These Wise-men were beholding the Stars and giving glory to God and God by the Star leads them unto Christ 2. That 's another observation God's gracious condescent unto mankind in taking men by their work by their profession Psal 78.70 He chose David and took him from the sheep-folds from following the Ewes great with young he brought him to feed Jacob his people and Israel his Inheritance He took the Apostles being fishers and made them fishers of men Thus Dionysius the Areopagite as Suidas reports was first brought on
9.11 a Destroyer And he who is angry with his Brother unadvisedly and undeservedly he doth the destroyers work and yields up the power of himself unto the destroyer This the Apostle well knew when he gave that good counsel to the Ephesians Be angry and sin not Let not the Sun go down upon your wrath neither give place to the Devil that subtile and malicious enemy who is alwayes ready to do us mischief And as in all things he seeks and catches at occasions to hurt us so especially in our wrath and therefore when by our wrath we have caused the Son of Righteousness to set and go down in us then the darkness and the Prince of darkness ariseth invelops and covers the faithful Soul and so we give place to the Devil No marvel then if our Lord here say that he who is angry with his Brother without just cause and undeservedly is liable to the Judgment Doubt Whether is any thing added by the outward Act yea or no See Notes on Matth. 15. Note hence that the Law is Spiritual Circumcision Passover all the Ceremonial Law but more of this in the following Points The Spiritual Law takes cognizance of the heart and spirit and the spiritual motions of it It taketh notice of our wrath the Spiritual Law reforms the heart and Spirit it consumes the spiritual wickedness which is in heavenly things and therefore it 's compared to the fire which is a figure of the Spirit and it 's said to come out of the midst of the fire Deut. 5.22 and it 's called the fiery Law Deut. 33.2 c. See Notes on Romans 7. When now the people by reason of the sin of Manasseh that is forgetfulness of God they were more incorporated as it were into the evil one and become members of his body of his flesh and of his bones Then Hilkiah the Priest having found the Law c. there must follow Reformation Josiah a figure of the Spirit which is fire is said to be the Son of David i. e. the love and this fire burns up and consumes the flesh and the bones upon the Altar and patience of Jesus Christ Thus when the true Josiah or Christ is risen he began at Moses c. ibidem Obser The horror of a guilty conscience it binds a man over to the Judgment of God Much more and greater is the terror of a blood-guilty conscience See Notes on Acts 2.37 Repreh 1 and 2. See Notes on Matth. 15.19 Consolation I have crucified c. ibidem Exhort If he that is angry with his Brother be liable to the Judgment let us cease from wrath let us mortifie the first motions of it See Notes on Matth. 15.19 Whether is any thing added by the outward Act yea or no Beloved this is no subtile contemplation or needless Scholastick Quere which may be determined either way without notable inconvenience No this Quere is practical and by so much the more dangerous because some have reasoned thus in good earnest If the inward Act be sin in God's sight then the outward Act adds nothing hereunto So that he who is angry with his Brother is as guilty before God as he who kills him This is a dangerous and a false consequence for the outward Act adds much unto the inward for proof of this let the first murder be examined See Notes on Matth. 15. 3. No man ought to say to his Brother Racha Our Lord raised three who were dead one in the house another in the gate of the City and the third who had been dead four dayes Hitherto we have heard of the man dead in the house Anger in the heart Come we now to the second when wrath breaks out of doors in evil words in reproachful language against a Brother Now what is Racha Chrysostom tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reproachful word as when a man conceives himself slighted and out of contempt he saith Racha i. e. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu thou as if a man say to his servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away thou So Chrysostom But although thou may be used contemptuously yet Racha hath no such meaning St. Augustine and St. Anselm and all who follow him say that Racha is an interjection of indignation But indeed it signifieth no such thing St. Hierom comes nearer the matter and tells us that Racha is all one with sine cerebro inanis voyd of wit But neither doth this sence answer the word fully Racha is a reproachful word yet less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following It may be doubted whether it come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to spit upon or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Idle Vain Empty if we refer it to the former it implieth not only wrath but pride also and contempt of him to whom a man saith Racha as by spitting much more by spitting upon him Num. 12.14 If her father had spit in her face c. Job 30.10 They abhor me they spared not to spit in my face Esay 50.6 If we refer the word to the other Original it implies contempt also of him whom a man calls Racha as when we would signifie him to be a vain fellow as the Poet saith Vane Ligur And St. James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain man Judg. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain persons which are discovered by the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light unstable rash hardy fit for the enterprize of any desperate design The reason why our Lord forbids us to say to our Brother Racha may be considered in regard of the causes of it and the object of it it proceeds from wrath and therefore sith he forbids the effect of wrath 2. Wrath it self proceeds from sleighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or contempt provokes men to wrath when they perceive that that high opinion of worth which they conceived to be in themselves is undervalued by others they then wax angry and break forth into contemptuous language so that reproachful Speech proceeds from pride and wrath See Notes on 1 Peter 2.1 2. 2. In regard of the object against which this sin is committed it is the Lord himself and his Spirit for whereas he invites us to humility and meekness Learn of me for I am lowly and meek c. Matth. 11. Pride and wrath which commonly go together they render us most unlike unto him whose example we ought to follow for pride and proud and reproachful Speech is opposite unto humility and wrath with scorn and contempt is contrary to the Spirit of meekness And therefore the Wise-man puts both together Prov. 21.24 Proud and haughty Scorner is his name who dealeth in proud wrath or in the pride of wrath Margin Object But may I not speak that which is true See Notes on 1 Peter 2.1 2. Obser 1. How tender the Lord is of the peoples reputation and
pretend to love God whom they have not seen before their brother whom they have seen Soar up to Union with God before they are separated from their sins they imagine Castles in the air as if they had Jacob's Vision and yet have no Ladder that reacheth from Earth to Heaven Love your enemies c. that you may be the Sons of your Father who is in Heaven Means Lay aside all disaffection c. we are commanded to love our enemies to lay aside all evil speaking we are called to blessing and speaking well of them and to do them all good and shun all evil doing all evil wishes and prayers against them all intercession against them such ye read Rom. 9. such come from a legal spirit where ever we find them Do we believe this to be a truth that we ought thus to love our enemies it's great faith that believes all this as our Lord calls the womans faith great faith Mat. 15. It must needs be great faith that must remove these mountains Our Lord upon like occasion saith to his Disciples have faith in God the words indeed are not so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the faith of God as Omnia quae Dei sunt magna sunt Whatsoever is of God is great Add to your faith or in the same faith add vertue or prowess or courage When we have so done then we shall know that it is as feasible and possible as other duties are Pray for help even the Spirit of God Luke 11. if ye that are evil give good gifts to your children how shall not your heavenly Father give you that ask him his holy Spirit c. NOTES AND OBSERVATIONS UPON MATTHEW V. 46 47 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if ye love them which love you what reward have ye do not even the Publicans the same And if ye salute your brethren only what do you more than others do not even the Publicans so Be ye therefore perfect even as your Father which is in heaven is perfect THe other reason of the Law is that the Disciples of Christ should be unlike unto other men and that 1. in the extent of their love beyond the Publicans and that from the inutile otherwise they have no reward 2. in the expression and manifestation of their love in salutations which ought not to be confined only to their brethren and friends whom the Publicans only salute but enlarged also to all men And this is urged by the eminency and height of duty required of them above other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Publicans love those that love them 2. If the Disciples love those only who love them they do only what the Publicans do and have no reward 3. The Publicans salute their friends 4. If the Disciples of Christ salute their friends only they do no more than the Publicans do 5. We ought to be perfect as our heavenly Father is perfect 6. Because the Lord is thus good bountiful merciful therefore be ye perfect as your heavenly Father is perfect 1. The Publicans love those who love them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to buy the customes which he who did under the Romans was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicanus qui publicum redemit namely vectigal who bought the publick toll or custome of things vendible imported these among the Romans were Gratiosissimi apud omnium hominum ordines most acceptable among all orders of men saith Tully viz. because they brought in wealth out of the Provinces But among the Jews now being a conquered people and in subjection to the Romans they were Odiosissimi apud omnium hominum ordines the most odious and hated people in the world and that for divers reasons which we may refer 1. To a Civil Account 2. to a Religious 1. If we refer this hatred to a Civil Account 1. The Publicans were Collectors and such as gathered their money and that among the populacy was enough to make them hated alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men love their money as their blood and their life and soul and therefore him who takes it from them they look upon as such an one as almost kills them 2. They gathered this toll and custome for the Romans who had conquered them and therefore they extreamly hated them so one gives counsel to his Son Take not a Wife saith he out of any Family whereof one is a Publican for they are all Publicans that is Thieves and wicked men 2. They were odious upon a Religious account 1. In that some of them conceived it unlawful to serve a Foreign Power or to have any other Governour over them but God himself or one who should rule over them for God as one of their brethren according to the Law of God Deut. 17. And upon this occasion were many troubles 2. Many of them were wicked men exacting and extorting more then the Law allowed them so that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicans here Luke 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners love those who love them vicious loose and lascivious persons and so many of them were esteemed by their own Countrey men who declined their company would not admit them to bear witness Our Lord notwithstanding who came to save sinners conversed with them though he incurr'd the imputation of being a friend of Publicans and Sinners Mat. 11. Yea however odious the persons might be by reason of misbehaviour of themselves in their office yet was not their office in it self unlawful or not to be born and executed by the Jews if so St. John had not given them direction how to behave themselves well in it but would have bidden them give over their office as he doth not but teacheth them how to behave themselves well Luke 3.12 2. The Publicans loved those who loved them This is here expresly affirmed The Reason is evident from the consideration of 1. the nature of Love 2. the Publicans themselves 1. Out of the nature of Love and the causes of it 1. It proceeds from similitude but 2. Among the causes of Love there is none more powerful than to be beloved 2. The Publicans were men most of all hated by all sorts of men and therefore it was their interest and that which very neerly concerned them to love those who loved them especially those of their own profession that so they might as weak pillars support one another as when the air is the coldest the fire scortcheth most by reason of Antiperistasis and ubi majorum limina frigescunt the Publicans because their neighbours love grew cold towards them they loved their own friends who loved them the more fervently Obser 1. Even the Publicans how bad how unlovely soever they were they had some who loved them The Naturalists tell us that the Cuckow though a base timorous idle cruel
Blasphemer obtained Mercy Dan. 3. yea he blesseth the most high God and decrees the greatest punishment against those who should blaspheme him v. 28 29. And Simon Magus having blasphemed must pray that the thought of his heart might be forgiven him Acts 8.22 23 24. Reason 1. The mercy goodness and forbearance of God Rom. 2.4 1 Tim. 1. 2. Because sins and blasphemies against the Father drawing by the cords of his love may proceed from ignorance Numb 15.25 because I did it ignorantly 3. It may also proceed from weakness Rom. 8.3 and thus 1 Joh. 2.12 13. All sin and blasphemy shall be forgiven unto men our Lord saith not shall be forgiven unto some men but unto men that is all men who repent and believe and obey the Gospel The word is taken indifferently as appears by places of like sence 1 Tim. 2.4 Tit. 2.11 2 Pet. 3.9 Obser 1. The great Grace and Mercy of God the Father unto mankind Tit. 3.4 Obser 2. If God be so Gracious that through his Grace all sin and blasphemy is forgiven unto men 1 Joh. 4.11 how ungrateful is man who forgives no sin or offence to man no evil speaking against himself a cross word a little disrespect a small detriment or loss cools all love Obser 3. Blasphemy against the Spirit is not forgiven in this world nor in the world to come The blasphemy against the holy Ghost shall not be forgiven unto men The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blasphemy of the Spirit which may be understood two wayes first as this blasphemy proceeds from the mans spirit as the spirit of the man is the cause of the blasphemy and so this blasphemy of the spirit proceeds not from ignorance as that of Paul nor from passion as men of a pettish disposition in their hasty anger sometime blaspheme but out of their Spirit out of the inclination incitement and drift of the highest part of the Soul which is called the Spirit So that the blasphemy of the spirit imports besides the blasphemy the cause of it the promptness and readiness of the mans spirit to blaspheme And the words may well bear this sence for as for blasphemy against the holy Spirit the grievousness of that sin is set down expresly vers 32. As for these words they are not so in the Greek or Latin as we read them in our English for whereas we read holy spirit ye perceive it 's a Supplement in your last Translation And Beza confesseth that he added it to the Text. And whereas we read blasphemy against the holy Spirit there is no against in the Greek or Latin but only blasphemia spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this first interpretation of the words not only Cajetane gives but also Diodati in his Notes to the Italian Bible 2. Howbeit because I find the other reading in the Syriack and Arabick in high and low Dutch as also in the Spanish and French Bibles I shall not so adhere unto the former as to reject the other which we have in our Translation Blasphemy against the holy Spirit shall not be forgiven and in this sense the spirit is taken for the third person in the Deity Thus blasphemy against the truth of God clearly known whereof the conscience is convinced is blasphemy against the spirit of God And such seems to be the blasphemy of the Scribes and Pharisees here understood 3. Though all sin and blasphemy be forgiven to men yet this speech seems to some to be an Hebraism like that Mat. 5.18 with Luk. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.10 The mountains shall remove This howsoever true yet for the reasons before given I conceive the words positively to be understood Obser 1. Peccata non sunt paria All sins are not alike Obser 2. Though our God be most merciful yet his punitive justice or severity sets bounds unto his mercy 3. Obser Behold the goodness and severity of God how good is he unto all men The Lord the Lord merciful and gracious Behold his Goodness but withal behold his Severity He will not acquit the guilty Behold his Goodness All manner of sin and blasphemy shall be forgiven unto men But behold also his Severity Blasphemy against the spirit shall not be forgiven unto men Thus the wisdom of God by his Goodness keeps men from despair and by his Severity keeps them from presumption And therefore neither the upper nor the nether milstone must be given to pawn Deut. 24.6 Repreh Mens rash judgement concerning things which they know not There are many secrets in Nature which are not known ordinarily unto men but are gotten by great study and industry O how much more hidden are the secrets of God which he makes known unto those that fear him Psal 25. yet how rashly how unadvisedly do men judge of both What else do they who impute the Sanatio magnenetica by unguentum hopliatricum the cure by the weapon-salve to the Devil himself Have they forgotten what the Psalmist speaks Psal 72.18 that God alone doth wondrous things if these be his wondrous works in Nature dare they honour the Devil with them The like we may say of the influences of the Planets and Constellations which have a truth in Nature whatever the Professors of that Science are This is near the sin of the Pharisees here who ascribed Christ's Miracles wrought by Divine Power unto the Devil What less do they who speak evil of many precious Truths of God which they know not and call them errours and ascribe them to the spirit of errour which are truly proper unto the spirit of God God grant such men pardon for they speak what they do ignorantly in unbelief Repreh Merciless and ignorant men who because they have received thoughts of Christ according to the flesh what ever they hear contrary to their partial and narrow conceivings they call blasphemy Why because a company of men have agreed together in the meaning of some Scriptures which out of their private spirit and interpretation they have imposed upon them and what is so contrary to these must be blasphemy let them take heed rather lest they themselves blaspheme Exhort Let the patience and long-suffering of our God win upon us O let it lead us unto repentance O let us remember the many ignorances of God and his Truth his Wayes or Works our many frailties while yet under the Discipline of the Father Esay 45.4 5. I have sirnamed thee and girded thee 2 Esdr 1.22 23. Hos 11.1 4. Act. 13.18 Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Whosoever speaks a word against the Son of man it shall be forgiven him 1. Who is this Son of man 2. What is it to speak a word against the Son of man 1. The Son of man is no other than the Lord Jesus according to his humanity who therefore calls himself by that Name not only thereby to signifie that he took part of flesh and blood Heb. 2. but also more
specially to imply that he is that Son of man spoken of in Dan. 7.13 He is figured also by Ezechiel whose Name signifieth the Power of God as Christ is called 1 Cor. 1.24 This Prophet therefore is almost in every Chapter of his Prophesie called the Son of Man To speak a word against the Son of Man is all one with blaspheming of him and therefore what vers 31. is blasphemy that vers 32. is a word spoken against the Son of Man Such were those opprobrious speeches Mat. 11.19 Luk. 7.34 and other the like contradictions of sinners against him Heb. 12. Such Blasphemies as these against the Son of Man He himself promiseth forgiveness of them yea he prayeth the Father to forgive them Luk. 23.34 Reason Where we have the reason of his forgiveness their ignorance of him 1 Cor. 2.8 1 Tim. 1.13 He appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.8 Homo homini quid praestat while in the likeness of Man they saw nothing Divine in him Doubt If all sin yea and blasphemy against the Son of man be forgven then what need repentance faith obedience Remission and forgiveness of sins is promised unto no other nor upon other terms than such as repent believe and obey the Gospel A great King redeems a multitude of Captives suppose out of the hand of the Turks he payeth the prize of their Redeption howbeit no man partakes of this benefit but he only who shall leave his slavish condition and live according to the Princes Laws Our Lord Jesus the King of Saints hath paid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ransom for sin and hath redeemed mankind but who are capable of this Redemption but such as repent and forsake their sins Luk. 1.74 75. 2 Cor. 5.14.15 Obser 1. If the Lord Jesus Christ so forgive every one who speaks against him how much more ought we to forgive one another It 's the Apostles argument Col. 3.13 Obser 2. Here is then a door of hope opened unto the blaspheming Jewes who reproach the Lord Jesus and the Church of Christ as worshippers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like condition were those whom St. Paul saith he caused to blaspheme Acts 26.11 Such were they who in the first times were moved by fear of imminent and cruel death to deny Christ whereof Pliny writes to Trajan Obser 3. Note here the true Jubilee whereof mention is made Levit. 25. when vers 9. the Trumpet of Jubilee or loud of sound Marg. must sound throughout the Land This is to be on the day of the atonement Levit. 16. when the Goat is slain and the High Priest anoints the holy place vers 16. when the scape Goat is sent into the wilderness Who is that High Priest who enters into the holiest of all and obtains eternal redemption for us but Christ himself Heb. 9 8-16 And who is he that must anoint the Most Holy but the Messias Dan. 9.24 And who is that scape Goat but even Christ himself who was made sin for us who carries away the sins of men therefore that Goat is called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat of demission Obser 4. Whosoever speaks against the holy Ghost it shall not be forgiven him What it is to speak against the holy Ghost ye heard before in part But these words differ much from those before though according to our last Translation they seem to be the very same Those words are blasphemy of the Spirit or against the Spirit these are speaking a word against or blaspheming the holy Spirit In the former there is no mention of holy in these there is Now howsoever it be true that the Spirit of God is holy and accordingly it may be called holy in all the operations of it yet because one and the same Spirit is made known to us under different names in different dispensations as under the dispensation of the Father it 's a spirit of fear and a spirit of fear and bondage Rom. 8. under the Gospel and dispensation of the Spirit it 's a Spirit of Holiness Rom. 1. and called an Holy Spirit The Lord accordingly speaking of the first dispensation added not Holy but of the third he calls it the Holy Spirit Whence we learn a two-fold Blasphemy against the Spirit of God or rather two different degrees of Blasphemy against the holy Ghost The first is the malicious opposing and contradicting of the Spirit evidencing it self in the operations of it though these often are inferiour dispensations such was the blasphemy of the Spirit here when they saw and acknowledged inwardly the miraculous works of Christ to be such as could not be wrought by man nor by any other than God himself yet they not only not confess this their knowledge but obstinately hold it in unrighteousness yea ascribe the great works of Almighty God unto the Devil yea the worst and Prince of Devils 2. There is another degree of sin against the holy Spirit of God when men have made great proficiency and have attained unto a very great growth in Christ Heb. 6. They who so blaspheme and speak evil of the holy Spirit they shall not be forgiven Thus when Pharaoh knew it was the finger of God Exod. 8.19 the Chaldee this plague is from God yet hardened his heart God afterward so infatuated him that he never repented him Heb. 3.9 10. And such was the sin of these men they saw and were convinced that Christ by the finger of God cast out Devils yet they said This man casts out Devils by Beelzebub the Prince of Devils Reason Why shall not blasphemy or speaking against the holy Ghost be forgiven unto men The reason of this is from consideration of the clearest Divine Light manifested in the second Dispensation this is that condemnation Joh. 3.2 Also from the greatest power of God put forth by Christ in the Spirit 2 Tim. 1.7 The clearest Divine Light cannot be unknown therefore the Philosopher makes demonstration from sense to be of all other the most sure and certain Therefore St. John 1 Joh. 1.1 When therefore such an evidence of Divine Light and Power is vouchsafed unto men yet men shut their eyes against it and oppose the Light then men commit this unpardonable sin 2. In regard of the Blasphemer or him who speaks against the holy Spirit his sin is deeply aggravated for whereas the sin by how much the more voluntary it is and overcomes more impediments by so much it is the greater sin The Blasphemy against the holy Spirit must needs be a most heinous sin 1. Because herein the sinner declares himself most wilfull and rebellious against the Light whereof he is convinced And because that Light is accompanied with proportionable power the Blasphemer breaks through all hinderances and sins against the Light The tongue was made to glorifie God Therefore David calls it his Glory How great a sin therefore is it to abuse so noble an Instrument as herewithal to blaspheme the most High God
person of Elias whence Mal. 4.5 the LXX add Tisbites I know not how true this is because it seems more probable that the second coming of Elias is rather in the spirit and power of Elias because the second coming of Christ is much more spiritual than the first and therefore in reason such ought the coming of his fore-runner to be whence there appears nothing of man in him The whole work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Names of God the Lord the Lord God himself Reason Why must Elias come first i. e. before our Lords second coming The promise of God and the prophesie of Malachi and the prediction of the Lord Jesus must be fulfilled 2. There is necessity and that in regard 1. Of Christ 2. Those that are Christs at his coming 1. In regard of Christ for if Christ in the flesh had need of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-runner much more hath Christ in the spirit need of such a fore-runner 2. In regard of those who are Christs for if that handful in Judea had need of an Elias how much more all the Tribes of Israel as the Son of Syrach saith Ecclus. 48.10 yea how much more all other Kingdoms and Nations and People for whereas the second coming of Christ is either 1. General when every eye shall see him and they that pierced him Rev. 1. Or 2. More particular when he appears unto every believing soul which waits for him Tit. 2.13 As a fore-runner is needful generally so likewise particularly to prepare his way in the hearts of men Obser Persons and things which formerly have been in their respective times have and yet may and shall return in their due appointed times I say not that according to the personality of soul and body they shall return but according to that which most accomplisheth and fits them for Divine imployment according to the spirit and power they have and yet may return Thus what fear of God what zeal for the integrity of his worship we read of in Elias 1 King 17 18 19 and 21. The same spirit and virtue appeared in John the Baptist whom our Lord calls Elias when he came before him in his first manifestation in the flesh And when our Lord appears in the spirit Elias also must appear and come before him in the spirit and power of Elias Thus beside Moses in his History he tells us That the Lord will raise up a Prophet like unto him And beside David in his story we read of David promised oft in the Prophets 2. Elias shall restore all things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing in of a change wherein is implyed an evil state of things from which the change must be made and a good state of things unto which they must be restored 1. The evil state of things from which a change must be made supposeth a former good condition of things wherein they had been and from which they had been corrupted and depraved So that the meaning of this word comprehends the object of Elias's office and his imployment about that object wherein two things are supposed 1. proposed the 2. supposed are 1. All things have been in a good state 2. All things have been corrupted and depraved 2. That which is propounded is Elias must reduce all things to their first state 1. All things have been in a good state such their Creator made them Gen. 1.31 Ecclus. 39.16 All the works of the Lord are very good no evil of corruption in them Wisd 1. but good intire perfect irreprehensible all his works of Creation Preservation and Gubernation or Government these were all good unto God unto man unto all the world Obser Learn O man what thy first condition was Oneness and Sameness c. See Notes in Hos 8.12 1. This rectitude and uprightness in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our Neighbour the due performance of Justice and Judgment 3. In regard of every mans self sobriety temperance and continency all which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. Are all things in this condition in the world or are they so among us I believe no man I am sure no honest man will say so but if he look impartially upon the present evil state of things he will report that in the general which our Lord spake in a more particular case things are not so as they were in the beginning 2. All things have been corrupted and depraved and that through mans Fall all the Creatures are become subject unto vanity Rom. 8. See Notes as before in Hos 8.12 It could be no otherwise for when man that vinculum Vniversi that bond and tye of the world that compendium Creaturarum that summ and breviary of all the Creatures that binding cord which makes the harmony between Heaven and Earth when that 's loose and broken it cannot be but all must fall asunder into discord and disorder Obser 2. Hence appears the great necessity of a manifold Law See Notes in Hos 8.12 Hence appears the necessity of Elias's restauration his restoring all things And so come we 2. To the work proposed 1. Elias must rectifie the depravation of all things even as John Baptist began to do This Elias must be zealous for the Lord God of Israel as Elias was in his History 1 King and John Baptist was who came in the spirit and power of Elias and was a burning and a shining light So the wise man speaks of him Ecclus. 48.1 Then arose Elias the Prophet as fire and his word burned like a lamp 1. He comes to rectifie the worship of God and to act the part of old Elias over again And since John Baptist could not wash away Baal and his Priests This Elias must fire them out of Israel for whereas Baals Priests offer their Sacrifices without fire and teach that the sin must remain unconsumed Elias prays for fire from Heaven even the Holy Spirit of God which is as fire and that consumes the Sacrifice upon the Altar of Christs patience even the body of sin that is to be destroyed yea it licks up the water all the transitory delights and pleasures It consumes the stones even the hardness of the heart and the dust the knowing knowledge which is the Serpents food He must destroy that painted Jezebel who by the Authority of Ahab puts Naboth to death And doth not Jezebel yet act the same things Rev. 2.22 that earthly spirit in the mouth of all the false Prophets which by the Authority of Kings Princes and Governours by the Secular Power in all Ages and in this last part of time put Naboth to death by false witnesses What 's Naboth but the true prophesie so the word signifieth And thus
Truth vers 10. That they all might be damned who believe not the Truth but have pleasure in unrighteousness Is thy love such unto the Truth that thou mayest be saved such was his whom we now commemorate who was at a yearly charge for the propagation of it in more than one place This lively Faith Hope and Charity cannot but produce a Godly life and such works as accompany Salvation Heb. 6.9 as the contrary follows from the want of these And therefore St. Paul exhorting the Thessalonians to pray for him 2 Thess 3.1 2. that he might be delivered from unreasonable men as if he should say if they had Faith they would not be they could not be unreasonable and wicked Eternal Life also is ascribed to patience and well doing Rom. 2. to faith and patience Hebr. 6.12 13 14. Then we may go on to the second part of the Text the Doxologie Gratulation and joyful Acclamation which they who went before and they which followed after cryed saying Hosannah to the Son of David Which is not here so to be understood as if they prayed unto the Son of David Some have been in that errour but the words cannot admit of that construction nor bear that sence but whereas that Psalm 118. and especially vers 25. and so on was made unto God the Father for his Son our Saviour God now giving them the Saviour they acknowledge him that this is he for whom that Psalm that Prayer that Song was made As the blessed Virgins Magnificat Zachary his Benedictus and Simeon's Nunc dimittis so their Hosannah they are all sacred hymns sung unto God the Father as grateful and honorifical acknowledgements of his Son our Saviour exhibited and given unto the world This they cryed that went before and that came after Praecessit Judaicus populus secutus est Gentilis omnes Electi sive in Judaea esse poterant sive qui nunc in Ecclesia existunt in Mediatore Dei Hominis crediderunt credunt qui praeeunt qui sequuntur Osanna clamabant And a little after Quem priores nostri ex Judaico populo crediderunt atque amaverunt venturum hunc nos venisse credimus amamus ejúsque desiderio accendimur ut eum facie ad faciem contemplamur Rhabanus in locum ubi plura Their difference those that went before are like those who go before a light who have their shadows cast before them and see not the light it self Those that walk after the Light see it and walk in it such was the condition of those who lived before the coming of Christ they had shadows cast before them the shadows of the Law confer Epist ad Hebr. Those that follow Christ the Light see the Light and walk in the Light Or such they are as they who fetcht the Fruit out of the Land of Canaan between them The former who went before neither saw nor fed of it the latter that followed did both The Types of Salvation belongs to them that went before the Essentials to us But notwithstanding all that can be said upon this Argument some think an Hosannah or Prayer for their Salvation to be so needless that they are confident that they are saved already because God added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. ult My Answer unto these shall be out of the same place which may serve for a direction of more moderate Spirits unto some means and helps for the obtaining of Salvation by our Hosannahs Know therefore and observe it well I beseech you That as we have our Hosannahs our Prayers for Salvation unto the Lord so the Lord also hath his Hosannahs his Commandments of Salvation unto us the word will bear both for as we pray unto the Lord Hosannah Lord save us so the Lord commands us Hosannah save thy self that this is Gods method of saving men appears by that Act. 2.40 Where St. Peter testified and exhorted saying Save your selves from this untoward Generation compare this vers with vers 47. where ye shall find that God added unto the Church daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were thus saved from the untoward Generation compare with this for more confirmation Gen. 12.1 The Lord said unto Abraham Get thee out of thy Countrey c. Exod. 33.16 Psal 45.10 beside other places This Saving is wrought by our Hosannah if used in due place if by it we seek first the Kingdom of God and his Righteousness of the Kingdom which is the power of God not deny the power of it the power of God unto Salvation and not deny the power if we keep Judgement and Righteousness then his Salvation is near and his Righteousness to be reveiled Esay 56.1 Then if we keep Righteousness we are kept by the power of God through faith unto Salvation To them who are thus prepared God who giveth the Saviour and Salvation he hath undertaken to satisfie and grant our Petitions our Hosannahs for to him who orders his conversation aright I will shew saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation the Jesus of God Psal 50. ult and 91. ult O Beloved take heed of being presumptuous and over-hasty to believe that which out of self-love we are most subject to believe where there is the greatest danger of being deceived and if deceived 't is like a stratagem in war we can err but once and erring the loss is irrecoverable Exhort That we would sing this joyful Song and bear a part in this Hosannah That we would believe with the heart and confess with the mouth Rom. 10. That believing in the same Chapter is interpreted obeying O what a deal of Prayers and Praisings did the Ancients bestow upon Christ before he came in the flesh shall we welcome him as the Jews did after all their expectation and prayer for him The Son of Nun is called Hoshe all the time he is the Minister of Moses till he goes into the Holy Land and then he is called Joshuah Numb 13.17 Our Lord and Saviour to those whom as yet he is not actually such to those whom yet he saves not from their sins to those he is Hoshe they pray for him Lord save us But to those whom he actually guides into the Holy Land he is Joshuah he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Greek NOTES AND OBSERVATIONS UPON MATTHEW XXII 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are ready come unto the marriage THis is an happy coincidence the Gospel for the Day meets with the business of the Day The Gospel concerns a Marriage-feast and the business of the day is a feast of Graces Confer Gregor 2 Tom. fol. 140. God for his infinite Mercy sake grant unto us that we may be as fit hearers of his Holy Word and as worthy receivers of his Holy Sacrament as both are here through his goodness fitted unto us which ye shall perceive if ye consider that from vers 2. to vers 14. is 1. A
who have lived long among them affirm who have only the light of Nature they live soberly justly and honestly one with another are loving merciful and helpful one to another none must want what others have Somewhat I might add of their Religion That they acknowledge one Sovereign Power one most High God whom they worship and that there are manifold spirits as of the Fire and Water such as the Scripture also testifieth of yet they worship them not but this is not so proper to our purpose in hand If those having not the Law do by nature the things that are contained in the Law Rom. 2.14 The Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves vers 17. Behold thou art called a Jew a Christian and to the 24. Pudet haec opprobria nobis Et dici potuisse non potuisse refelli O Beloved we have so much Religion so much Christianity such as it is among us that we have lost utterly lost the neighbourly love Obser 3. Observe the large sphere yea the boundless limits of neighbourly love it extends to all and every one friends enemies known unknown Confer Notes on Psal 112.9 v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good man loves and does good to all men 1 Thess 3.12 The Apostle prayeth that the Thessalonians may abound in love towards one another and towards all men and 5.15 follow that which is good both among your selves and to all men And St. Peter 2 Pet. 1. exhorts to add unto brotherly Love Charity or common Love as Coverdale turns the word Prayer is to be made for all Nations Esay 56.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turn it well Mine house shall be called the house of prayer for all the People or for all People or Nations And why should we vary from it Mar. 11.17 I know not since the very same place of Esay is meant and the very same Greek words which are used in the Septuagint In that prayer in the Liturgy which hath the ground in the Apostle for Kings and all in Authority is there restrained to Christian Kings whereas in the Apostles times there was no King Christian but the first Christian King is said to be Lucius a King of this Island Obser 4. These are the last times Mat. 24.12 2 Tim. 3.2 It is the time that the Apostle also foretold when men should be lovers of themselves for whereas men commonly act according to that opinion which they have of God most men in these dayes make him like themselves extremely to love some few whom they love and to hate all other and accordingly they confine their love within the number of those who are of their own opinion what ever that is But our Lord requires common love love towards one another and towards all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what great matter do ye more than every man doth Our Lord requires and expects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundance of love of those whom he loves unto salvation and who love him not that we confine our love within the number of a few for even Laban and Nabal loved their own See Notes on Psal 112. This reprehends this present age of all other which have gone before Our Lord foretells it as a character of this Generation That because iniquity shall abound in it the love of many shall grow cold That love of many I understand Objectivè not Subjectivè so that our love is cold towards the many haply our love may burn towards a few but our Lord requires the love of many and towards many See Notes on Psal 112.9 v. 40. We look upon one another for evil to see what we can discern amiss one in anothers life and conversation and if we observe one mans judgment of another such an one is proud such an one is covetous another a drunkard every man seeks matter from another to judge evil of him as the Spider draws poyson out of the sweetest flowers and with these every man pleaseth himself that such an one is evil and therefore approves himself as if he were good and as he ought to be 1. Thou shalt love thy neighbour as thy self 1. These words require our obedience unto that most excellent rule of Equity Mat. 7.12 Luk. 6.31 Whatsoever ye would that men should do to you do ye even so to them A rule known to the Pythagoreans who thought it equal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That what we do to others we our selves wish to be done unto our selves we do the same to others The same which Severus the Emperour of Rome though a persecutor of the Christians yet took this rule from them Quod tibi fieri non vis alteri ne feceris or from the Jews saith the Historian for we read it in the Apocrypha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rule which every mans conscience tells him is most equal yet few men I fear practice it and therefore somewhat they must have to say for themselves when they transgress this rule and deal unjustly with their neighbour they do they say as they would be done unto if they themselves were such as they are now when they deal unjustly This foolish pretence for it is no better may be answered briefly thus Our Lord Jesus propounding that rule of equity directs his speech unto his Disciples as appears by the two places named now they are such as deny themselves c. So our Lord here directs the great Commandment and this also to Israel even all such as walk according to his rule and unto such the whole word of God is directed And therefore it is no marvel that when we speak of exact walking with God and Men love God with all our heart and our neighbour as our selves If men take offence and say it 's impossible it cannot be done that doth not any way weaken the truths delivered but declare rather that they are not the men who are duly and fitly qualified for the receiving of these Truths As for the Minister he of all other is the most hated man he is proud saith one covetous saith another a malignant saith a third he preacheth and prayeth for peace saith a fourth that 's a new sin by which we may guess what our righteousness is What is the reason of this I hate him saith Ahab because he never prophesied good to me but evil Eliah is mine enemy a troubler of Israel Amos the Land cannot endure his words he speaks too much truth he goeth about to cast out the Spirit of Divination by which we have our wealth he is indeed mens enemy for no other reason than that unreasonable one because he tells the people the truth 1. A man hath in him the abridgment of three men 1. The first Adam 2. The second Adam 3. The Man of Sin who hath interposed himself between the first and second Adam and made a separation between Man
Simon and Andrew and James and John at their nets Mat. 4. Matthew at the Custom-house Ploughmen Shepherds Herdsmen Fishermen Publicans of what trade or occupation or profession soever these Disciples humble-self-deniers meek patient these may have a deeper insight into the most profound mysteries of Gods Kingdom than the greatest proud covetous self-lovers however otherwise most learned Clerks in that regard the Blacksmith may know more than the Blackcoat That of the Father is well known Surgunt indocti rapiunt Coelum nos cum nostra doctrinâ trudimur in infernum I have more understanding than my Teachers saith holy David The Apostles knew and taught the mysteries of Christ's death and resurrection what was the reason was David seen in Arts and Tongues or were the Apostles filii sapientum as the proud Pharisees called their Disciples Truly neither David gives the reason of his learning greater than his Teachers because saith he Thy testimonies are my meditation And how came the Disciples to be so well seen in the Divine mysteries not for any great learned skill I wiss O no they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlettered men unlearned men and ignorant Act. 4.13 But the true reason is added They took knowledge of them that they had been with Jesus Repreh 1. Is God a free giver and is thine eye evil because he is good This then may justly reprove the envious spirit the envious spirit that riseth up against the Disciples in all Ages and reigns in too too many in these dayes They have a tale even a mystery of the infernal host Envy was missing in Hell and search being made after her she was found in a Monastery among men professing Religion and since they were dissolved among us she was admitted into Colleges and Societies yea she hath found that favour that she hath got into all Cities and Towns of the Kingdom yea she hath gotten into the Temple of God Ezek. 8.5 The image of jealousie in the entry indeed of Envy the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envy Mat. 23.13 The Scribes and Pharisees will not go into the School of Christ themselves nor suffer them that were entring to go in Like the Gardiners dog in the Italian Proverb They neither eat herbs themselves nor suffer others who can Or according to our English Proverb The dog in the manger The Patriarchs moved with envy sold Joseph into Aegypt Act. 7. will ye know the ground of it Gen. 37. ye find it to be his dreams and visions of Divine Mysteries This moved Shemaiah to write thus to Zephaniah Jer. 29.26 The Lord hath made thee Priest in the stead of Jehojada for every one that is mad Amaziah complains to Jeroboam Amos 7. The Land is not able to bear all his words what was the reason Amos was a true Seer and saw more Divine Truth than Amaziah Thus it was among the Scribes and Pharisees who delivered our Lord for envy Mat. 27.18 yea envy got among Christ's own Followers James and John Luk. 9.49 And I pray God she be not among us Repreh 2. The great pains which many take who are without to unfold the mysteries of Gods Kingdom yet all in vain they stay without they hear they wish they read and plod and struggle they dig and delve and search after the mysteries of the Kingdom they take pains it is as if a man being about to cleave wood and should set his wedge against the grain and think so to rive and cleave it it is not so to be done a little pains according to the grain will do it As if by their own subtilty pains and industry they could by main force hammer out the mysteries of Gods Kingdom There is a vein for silver and a place for the gold where they find it Job 28. he compares the secrets of wisdom to gold vers 7. there is a path that no fowl knoweth and which the Vultures eye hath not seen no high-flowne quick-sighted contemplators it is not found out by subtilty vers 8. The Lions whelps have not trodden it nor the fierce Lion passed by it it is not found out by strength vers 23. God understandeth the way thereof and he knoweth the place thereof After a long search he declares it who alone can vers 28. Vnto man he saith behold the fear of the Lord that is wisdom and to depart from evil is understanding But what then ought we not to employ our wit and strength in searching after the riddles and mysteries of Divine Truth yes no doubt but so that we first practise what we know and resolve to practise and obey what we shall learn and as yet know not it 's a good rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which having learned we practise these things practising we further learn as by exercising our strength we get more strength The Jews have an excellent Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man that comes to the Word to be cleansed he is holpen from heaven Qui conatur juvatur But many like men in a mine as our Saviour tells the Pharisees Joh. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures but ye will not come unto me that ye might have life ye will not deny your selves take up your Cross daily and follow me through my death unto the life like a cold lover that hath received a love-letter from her Friend and Suitor she reads it over and over delights in it puts it in her bosome yet desires not that he should come unto her or she go to him Thus deal many of us with the Scriptures our Beloved's Love-letter unto us we read it every day and resolve to read it over and over we adorn it guild it put it in our bosomes mean time we desire not his presence with us we will not deny our selves incline our ear forsake our own people and our fathers house that so the King may take pleasure in our beauty we desire not that he should come unto us we say not Nil mihi rescribas attamen ipse veni we say not with David I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 Observ 3. Here is a ground for Allegorical and Parabolical Expositions of Scripture if there be any here who make any doubt of them for if without a parable he spake not unto them Mar. 4.34 if to them that are without all things be in parables then in all reason those things which are in Parables or Allegories must be interpreted and expounded not as proper Speeches but as Parables and Allegories What a ridiculous thing it is for a company of blind men to dispute concerning colours which they never yet saw discoursing at large concerning some forreign Land how opprobrious must it needs be to such an one if one but meanly travell'd should ask him Sir were you ever there But they say as the Fryar said Legi in
that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason From the faithfulness of God who hath promised the greatest and precious promises that we should be partakers of the Divine Nature having escaped the corruption that is in the world through lust 2 Pet. 1. 2. The bounty of Christ who gives the spirit of adoption unto his believers and thereby gives them power to become the sons of God 3. In regard of those who receive him they are only prepared and set in order unto faith in Christ and receive him and of him receive the end of their faith or reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salvation of their souls 1 Pet. 1.8 9. Doubt But this gift of the Son seems not peculiar to those who have received Christ but common even to all the Sons of Adam for so it is said of Adam that he was the Son of God Luk. 3. ult I answer with St. Austin Credere gratia est obedientium posse credere natura est omnium To believe is the grace of those who obey to hope possibly to believe is the nature of all But we must distinguish these Three 1. Possibilitas Possibility which is a remote material power undisposed 2. Potentia Power which notes a disposition 3. Potestas est gratia superaddita naturali a grace added unto the natural power which it perfects 2. Why is it not said that the Lord Jesus makes those who receive him Sons of God but that he gives them power Surely the spirit of God imports thus much That the believers who receive Christ must not be wanting to themselves but that they should put to their own endeavour to become the sons of God to be led by his spirit Rom. 8.14 Be ye learned ye Judges of the earth Psal 2.15 therefore the peacemakers shall be called the sons of God Observ 1. Note hence what great love is this that the Father hath shewn unto us that we should be called the Sons of God 1 Joh. 2.1 if sons then heirs Rom. 8. 4. No man can make himself the Son of God the Son of God gives that power to become the Sons of God 5. Christ hath authority and power to bestow divine honours upon those who receive him and believe on his name so what is ascribed to the Father is given to the Son Ephes 4. He makes Kings and Priests unto God his Father Rev. 1. This discovers and reproves the grand Imposture of these last times Men receive and believe in their Mammon trust in their Riches receive and believe in Chemosh the God of riot and drunkenness yet will these men pretend and profess belief and receiving Christ above all other Christians yea they engross Christ to themselves yea that there are no purely Reformed Christians but themselves and since they have received Christ all the benefits which come by Christ are theirs they are the Sons of God This doubtless is Satans Master-piece who as he transforms himself into an Angel of Light and his Ministers into Ministers of Righteousness so he imposeth this arrant cheat upon the credulous people that he causeth his children to be reputed and taken for the children of God covetous sons of God proud sons of God envious sons of God such as profess catechetically that nor they nor any other can keep Gods Commandments by what power soever God hath given unto his Church but daily break them in thought word and deed Surely if these be Sons of God they are born of blood and of the will of man and of the will of the flesh they are born by equivocal Generation as Frogs and Mice and other Virmins Exhort Receive and believe in the Lord Jesus Christ to receive him is to receive the wisdom power righteousness and holiness of God the love and mercies of God these all these are Christ They who receive him receive power to become the Sons of God like unto him What love is this of the Father what love is this of the Son Every man assumes this honour to himself Were a man an Adopted Son to a Prince he would not regard things of inferiour nature his mind would be above them Why art thou being the Kings Son lean from day to day saith Jonathan to Amnon 2 Sam. 13. Because he was the Kings Son he must not be anxious and careful for the things of this life O ye Sons of God Cast all your care upon him for he careth for you NOTES AND OBSERVATIONS UPON JOHN I. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego vox clamantis in deserto Dirigite Syriac Complanate viam Domini sicut dixit Esaias Propheta He said I am the voice of one crying in the wilderness Make straight the way of the Lord as said the Prophet Isaias IF a Cryer or a Herald should present himself unto us with a Proclamation from the King Si fortè virum quem conspexêre silent arrectisque auribus astant what silence there would be what attention and listening unto the tenour and drift of the Proclamation A Cryer an Herald and as our Saviour saith a Prophet yea I say unto you more than a Prophet an Herald yea greater than an Herald the King of Heralds the Herald of the King of Kings he comes unto us and makes a Proclamation unto us in Name of the King of Kings Vox clamantis in deserto c. The parts are Two 1. The Herald or Cryer making Proclamation 2. The tenour and drift of his Proclamation The Lord for his mercie 's sake grant unto the speaker the door of utterance that he may open his mouth with boldness and make known the intent of this Proclamation for which he is an Ambassador that he may speak boldly thereof as he ought to speak And he grant unto the Hearers the door of entrance and hearing ears that they may hear it with reverence and attention and full purpose of obedience as they ought to hear The voice of the Cryer requires no less of us who after a negative description of himself made upon inquiry what he is vers 19. that he is not the Christ not Elias not that Prophet vers 20 21. In the Text he describes himself positively and affirmatively what he is I am faith he the voice of a Cryer in the wilderness But how a voice and of what a Cryer and how and why in the wilderness Aliud est verbum aliud est vox saith St. Anselm A word is one thing a voice another first the voice sounds then the word may be heard St. John therefore calls himself a Voice because he goes before the Word the essential Word of God and by his Ministry that Word is heard of men He was called a Voice because like a voice he sounded before Christ the Word He is well called a Voice because the Voice is inferiour the Word superiour St. John shews Christ as the Voice the Word the Voice is heard and with the hearing vanisheth but the Word remains as St. John spake of himself in comparison of
upon what terms we differ Truth we have blessed be God in abundance But do we practise what truth we know God hath shewn thee O Adam what is good c. The Prophet to convince us that we are not obedient unto this Truth proceeds Mich. 6.8 13. While we cry out contend and fight for more Truth The Lord punisheth us for what we know and disobey Rom. 1. Rom. 2.8 That to them who are contentious and obey not the truth tribulation and wrath What truth we know we hold in unrighteousness and so bring the wrath of God upon us Yea Beloved the Lord accounts us as not to have that Truth which we know while we love it not Hos 4.1 yea no man will think he hath Truth enough till things come home just to his opinion of Truth And if some men attain their desires herein thousands will want theirs and they will cry out for Truth still and all this comes to pass because we turn not from our iniquities Dan. 9.13 But on the other side there 's as great a Cry for peace But let me appeal to thy conscience wherefore wouldst thou have peace Is it not that thou mightest go to such or such a City or Town buy and sell and get again Is it not that thou mightest freely drink and be drunk follow thy voluptuousness and sensuality Is it not that thou mightest prosecute thy ambitious designs With one of these three we go a whoring from our God for commonly one of these three bewitch us in the time of plenty and prosperity And what peace then so long as the whoredoms of our mother Jezabel and her witchcrafts are so many It hath been the filthy whoredom and witchcraft long practised in this Island and therefore we may fitly compare it to Jezabel which signifieth an Island made a dunghil or which now followeth upon our whoredoms from our God and witchcrafts wo unto this dunghil wo unto us And therefore it is much to be feared that the Lord will bring to pass what he threatens Zeph. 1.17 and Malach 2.3 There is no peace to the wicked saith my God Repreh 2. Those who would have God turn to them but they will not turn to God they would have him come to them in their sinful way and will not meet him in his way of righteousness The original word here and elsewhere is Joel 2.12 Turn ye even to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad me So in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impii ambulant in Circuitu Spirit Terr Chap. 1.4 5. Shifting their beds inhaeret lateri lethalis arundo Repreh 3. Those whom the mercies of God cannot win Esay 26.9 10. Rom. 2. Repreh 4. Those who turn but not from their sins to God but change their Opinions change their Sects Repreh 5. Those whom nor mercies nor judgements move Balaam goes on in his impenitency and soon forgat the Angels Sword the Oracle of God the dangers he escaped and goes on frowardly in the way of his own heart Esay 26.10 Rom. 2. Repreh 6. Those who are not ashamed when they have committed sin 1 Cor. 5.2 The Apostle reproves the Corinthians for tolerating incest among them and ye saith he are puffed up or have not rather mourned Psal 94.3 4. How long shall the ungodly triumph Hos 9.1 Rejoyce not thou Israel like other people for thou hast gone á whoring from thy God The Prophet Jeremy 44.10 puts the Jews in mind who were gone to dwell in Egypt what evil the Lord hath brought upon Jerusalem and upon all the Cities of Judah and Behold saith he they are this day a desolation and no man dwells therein because of their wickedness which they have committed And hath not the Lord our God dealt just thus with us Who hath not seen or heard of that Comet which long time together denounced these judgements which according to the body of it fell first on Germany and according to the tayl are faln since upon these two Neighbour Islands Who knows not how fiercely the fire of the Lords wrath now about these twenty years burned in Germany All this while the Lord was sharpening his Sword against us Ezech. 21.10 yet we are not humbled even to this day yet we have not laid it to heart Jer. 3.7 Ezech. 23.11 Though she saw c Therefore that comes Ezech. 21.28 Who of us hath turned from his darling sin Repreh 7. Who are turned in part as to the dispensation of the Father which consists in strictness and rigour fear and terrour and wrath which the Law causeth as Moses describes the giving of the Law Exod. 19. and 20. and Heb. 12. Elias and John the Baptist were under this dispensation And hitherto many are come at this day and know not of what Spirit they are but think they are come to Mount Sion when indeed they are yet in Mount Sinai they have not the humility and meekness the love and patience the gentleness and long suffering of Jesus Christ Herein therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall short and though they be returned yet it is only to the dispensation of the Father not of the Son whereas the Lord saith ye have not returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. usque ad me or unto me They have not yet been brought by the Law unto the Lord Christ Let us be exhorted to return unto our God that we may be the better perswaded hereunto let us consider That this duty is a change of the mind the which will be thought more fit to be done if we should bethink our selves how we are minded before repentance Before repentance the mind of man is wholly aliened from the mind of God The world by wisdom knows not God 1 Cor. 1.21 and 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him Joh. 8.45 Because I tell you the truth ye believe me not 2. This is to be without true Love either to God or our Neighbour wholly estranged from the commandment of God 3. These seek rest and contentment in the lusts of the Flesh as the Apostle describes it Eph. 2.3 We have had saith he our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind 4. Consider that all this is no other than enmity against God for such is the carnal mind 'T is enmity against God and enemies we are in our mind by evil works Col. 1.21 5. Remove 1. Erroneous opinons concerning sin that it cannot be wholly taken away by the grace of God I have heretofore proved this largely add Rom. 5.6 7 8. 2. Sleight thoughts of sin that it is not so evil as it is thought to be Vide Notes in Am. 4.11 6. Summ up all thy customary thoughts affections loves desires hopes fears pleasures joys delights words actions All these summ up into one mass and heap and look upon them all as thy self and give
Christ Object If they were saved already what need was there that they should be added to the Church Salvation looks at the term à quo from whence the crooked generation term ad quem to which the kingdom of God This Salvation is but only preparatory and leads unto Christ who is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to perfection and therefore the Prayer of the Church is for entire Salvation See Notes on Matth. 21. Observ 1. The present evil world is a most dangerous untoward and crooked generation a generation of envious men proud men such as the Apostle saith make the times perilous 2 Tim. 3.1 which are not only dangerous by their pestilent example whereby they do affricare scabiem corrupt others whether they intend it or not but even data opera on set purpose they lie in wait to deceive yea and when men are escaped from them who live in errour â—his untoward generation allures them to their former vomit and wallowing in the mirâ— 2 Pet. 2. Observ 2. We are in perpetual danger of this untoward generation not only then when we are fitting and preparing by the Lord and his Ministers but also when we are saved from the untoward generation We saith the Apostle are in peril or jeopardy every hour Observ 3. They who are not yet saved from the crooked and untoward generation are not yet of the Church of Christ nor added unto the Church this is clear from the words of the Text for they were first saved from the untoward generation and then the Lord added them who were so saved unto the Church This is evident from the opposition between their former and later estate such were some of you but ye are washed ye are sanctified 1 Cor. 6. Observ 4. Here observe the different dispensations of the Father and the Son 1 Thess 1.1 2 Thess 1.2 Observ 5. Hence it appears that this Scripture neither doth in it self nor ought to amuse us or make us of uncertain and doubtful thoughts concerning our predestination or make us cast all upon fatality though some have forced this Text that way But rather to make use of all means which the Lord hath afforded unto us as Hearing and obeying the Word receiving of the Sacrament Watching Faith and Prayer to put forth all our strength as a man would do to save his life nay more to save his soul eternally and then Facienti quod in se est Deus non deest To those who by patient continuance in well doing seek for glory and honour God will give eternal life Observ 6. The Church is not yet compleat in all the members of it there is daily addition made unto it Observ 7. Men are not finally saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once the Father saves the Son adds them that are saved unto the Church Observ 8. It is the Lords Grace that any man is of the Church the Lord adds unto it Graces and Persons and Union and Communion with it Observ 9. What manner of people the Church of God are a people holy righteous sober chast pure Deut. 33.29 Who is like unto thee O people saved by the Lord Repreh Those who separate themselves from the crooked and perverse generation but save not themselves from the perversness untowardness and crookedness of the crooked generation See Notes on Zach. 7. Consol If the Lord add unto the Church such as are saved and preserved from the untoward and crooked generation what shall become of me who am engaged in it There is no straining courtesie no expecting when the crooked generation will give thee leave to forsake them there is no doubt but they will be importunate and earnest to detain thee it is the best manners in this case to be unmannerly But I shall one day fall by their strong temptations God is able to keep thee from falling But alas I know not how it is possible to escape being surrounded with an evil world Nor did Noah know nor Lot nor did Daniel know Dan. 6.17 but the Lord knows 2 Pet. 6.7 But alas I am ready to perish and sink in despair by reason of my sin See Notes on Matth. 18.25 Exhort To save our selves from the untoward generation Out of the Church there is no salvation Being so saved the Lord will add us unto his Church out of which there is no salvation They who are added unto the Church they are added unto the Lord himself So what here we have the Lord added unto the Church those who were saved Act. 14. is thus expressed Believers were added unto the Lord multitudes both of men and women and he who is joyned unto the Lord is one spirit with him 1 Cor. 6. Means What shall I do to be saved See Notes on Mat. 8.25 Help to save others as the Lord hath saved us Heb. 2.16 Marg. sequere Deum follow God It is his property servare benefacere to save and to do good pull them as brands out of the fire Xenocrates did so by Polemon who afterward became a good man so shall the blessing of God come upon us as Job saith it did upon him Job 29.12 13. Confer with Notes on Matth. 8.25 NOTES AND OBSERVATIONS UPON ACTS XIII 38 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the law of Moses THe words are part of St. Paul's Sermon to the People of Antioch The Sermon is a word of Exhortation or Consolation as appears vers 15. Word for word If there be in you a word of Exhortation speak This Word is a gift of the Spirit 1 Cor. 12.8 and must be in us before we speak it Galat. 1.15 Deut. 6.6 7. This hortatory Sermon consists of a Narration and an Exhortation The Narration is of Gods goodness 1. To the Fathers in divers places in Aegypt in the Wilderness and in the Land of Canaan 2. To the Children under different Governments Judges and Kings Saul David c. The Application of the Grace and Mercy by Christ unto the People of Antioch vers 38. The Explication and further opening of that Grace and Mercy both which are contained in these Axioms 1. Forgiveness of sins is preached by Jesus Christ 2. Forgiveness of sins is preached by Jesus Christ to the men of Antioch 3. This must be known unto the men of Antioch 4. Because God the Father hath raised up the Lord Jesus Christ now no more to return to corruption therefore be it known unto you men and brethren that through this man c. 1. Forgiveness of sins is preached by Jesus Christ Quaere 1. What forgiveness of sin is 2. What to be preached by this Man 1. The word forgive and forgiveness is borrowed from the High and Low Dutch from Gheven to
to understand such a man as is sincere and upright and hath not guile or deceit in his heart so it presently followeth and in whose spirit there is no guile otherwise this not imputation of sin is but imaginary as also the covering of it as the Prophet speaks Isa 30.1 Wo to the rebellious children that cover with a covering but not of my spirit that they may add sin to sin 2. Imputation of Righteousness which Christ by his death purchaseth for all believers who lay hold and apply it unto themselves by Faith and that Righteousness also both ceasing from evil and doing of good which the Spirit of Jesus Christ works in us and is indeed the righteousness of Christ this God imputes unto us as if it were our own whereas indeed it is his own and wrought in us by his Spirit Isa 26.12 But Sin enters by propagation I cannot say so of Righteousness that that enters into the world by propagation surely no for although it be true that by how much the more the parents subdue and mortifie their own corruptions by so much the more the sinful nature is tamed and subdued which they transmit and convey unto their Children as I shewed before in manifold Examples Yet there is not the same reason in transmitting Sin and Righteousness Righteousness is of another of an higher nature and not transmitted or conveyed by the Natural Parents unto their Children but by God the Father of his own will he begat us Jam. 1.18 And therefore our Lord teacheth the Master of Israel that he must be born again and by God the Son and his righteous Spirit Joh. 3.3 Who enlightens every man coming into the world Joh. 1.9 The garden brings forth weeds alone but if it bring forth wholesome herbs they must be sown the heart of man brings forth plants of the evil one alone but if it bring forth good plants it is by the vertue and power of our heavenly Fathers planting Doubt 2. How did Righteousness enter by one man as sin entred by one man As the first Adam may be considered 1. As one individual person or 2. As a common root So may the second Adam also be considered either 1. As one person or else 2. As radix communitatis Thus we read that God is One and Christ is One and that God is the Saviour of all especially of those that believe 1 Tim. 4.10 God prepares salvation before the face of all people Luk. 2.30 31. And that the Grace of God which brings salvation hath appeared to all men Tit. 2.11 or according to the Margin that bringeth salvation to all men hath appeared hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common salvation Jud. vers 3. namely to all men that have faith to receive it which Faith God offers unto all Act. 17.31 yea and Faith is called common faith Tit. 1.4 Observ 1. We learn then from hence that Original Sin is not as some would have it a meer carentia justitiae originalis a want or being without original righteousness which discovers their ignorance who yet think themselves wonderous wise and able to judge and condemn others for being of such a Sect whereof they are not guilty No nor is it only fomes as it were tinder ready to take the fiery darts of temptation as the Schoolmen would have it a proneness and propension unto sin Original Sin is more than a privation or disposition for righteousness and unrighteousness are not opposed as privatives but as adverse or positive contraries one to other Sin hath a positive being and that a foul one Nor can a meer privation be said to be washed away or purged or blotted out as the sin is said to be Observ 2. As Sin is in the world so Righteousness also is in the world so saith St. John of the Essential Righteousness 1.10 He was in the world He is that light that is come into the world Joh. 1.9 yea this is the ground of the worlds condemnation That life and light and righteousness is come into the world and men loved darkness and unrighteousness more than life light and righteousness Joh. 3.17 19. Observ 3. Righteousness is become a stranger to the world and is said to enter into it it was very well acquainted with it very intimate of old but by reason of Mans new acquaintance with sin Righteousness is grown out of knowledge He came among his own and his own received him not there is one in you whom ye know not This was figured by Shamgar the noble stranger the judge of Israel Judg. 3.30 Observ 4. See then how our fig-leaves our coverings which we have inherited from Adam are taken from us and our nakedness discovered Is Sin darkness Light is come into the world Are we weak and impotent and unable to every good work Stronger is he that is in us than he that is in the world Beloved the Lord sees us under the Fig-tree all these pretences which we make if real and true they declare plainly that Sin hath entred indeed into us by one man but Righteousness by one man hath not yet entred into us 2. Death by Sin Observ 1. Where Sin enters there Death will follow Gen. 4.7 If thou do not well sin lieth at the door And behold the judge standeth before the door Jam. 5.9 ready to send after Sin committed his Executioners for from commission of Sin the Angel of Death bath his power say the Jews And therefore we read Ezech. 9 2. Six men came c. why from the way toward the North See Chap. 8.5 6. Envy was in the entry and kept out the Lord out of his Sanctuary At what gate we keep out the Lord and admit envy the Devil there and Death enters Observ 2. Learn then the issue of temptation how pleasing soever it represent it self unto thee Jam. 1.14 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts c. The wise Solomon decyphered this under the Allegory of an Harlot Prov. 5.4 5. 7.10.27 Observ 3. See what inheritance the first Adam hath left his Children See Notes in 1 Cor. 15. Doth this similitude every way hold The gift of God is eternal life Rom. 6. Thou art merciful for thou rewardest every man according to his works Psal 62.12 The Ichneumon breaks the Crocodiles Eggs without any end of its own it eats not of them at all but as for the good and benefit of mankind endeavours to destroy the Crocodile Thus Eleazar slew the Elephant 1 Macch. 6.46 So Sampson the Philistines Judg. 16.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by death he might destroy him who had the power of death i. e. the Devil 2. How did life enter in by righteousness The question is only de modo the answer is by Death Observ 1. See then the only way to life and happiness lies through the death of Christ and
able to abase and he speaks from heaven too Hebr. 12.25 Mary Magdalen lived yet not she but the Devil yea seven Devils lived in her and the life that she lived she lived by unbelief of the Son of God and without the Law yet even she bedewed her alluring countenance with repentant tears and washed the Lords feet with precious oyntment and wiped them with her ensnaring locks and out of her our Lord cast the seven devils so that she lived as much to God as she had lived unto sin yet not she but Christ lived and the life that she lived she lived by the faith of the Son of God who died for her and gave himself for her And why seems he whom thou dispairest of in such a desperate condition that the Lord may not cast out of him also even his seven Devils Envy Pride Covetousness Wrath Gluttony Lasciviousness and Idleness or wearisomness of Spiritual duties which are the seven capital and devilish sins Manasseh who lived without the Law an abominable idolater and as idolaters are wont to be a murderer a most inhumane and cruel murderer he shed innocent blood in abundance and filled Jerusalem from one end to another 2 King 21. and among these innocent men the Prophet Isaiah is reported to be one sawn in pieces by that bloody King Yet when the Assyrians had taken Manasseh among the thorns and bound him with fetters in his affliction he besought the Lord his God and humbled himself greatly before the God of his fathers and prayed unto him and he was intreated of him and heard his supplication and brought him again unto Jerusalem unto his kingdom then Manasseh knew that the Lord he was God And why may not he who now lives in idolatry and bloodshed without the Law and seems to thee a Manasseh one who hath quite forgotten his God as Manasseh signifieth when his way is hedged with thorns being bound by the fetters of the Law by the Assyrians the besieging sin remember himself and return unto his God and strive as much against sin as he strove for it and resist it even unto blood and let out the very life blood and spirit of sin in the blood thereof is the life thereof striving against sin That Publican had lived a sinner without the Law for Publicans and Sinners are commonly shackled together who afterward smote his breast and said God be merciful to me a sinner And is he worse than Publicans and Sinners whom thou despairest of if not why may not the Lord smite and correct him by his Law who now lives without it so that he may smite his breast and though for the present he find no need of mercy say as he did God be merciful to me a sinner Matthew arose from the Receipt of Custom and from his custom of sin when Christ called him and he followed him Matth. 9.9 That prodigal mad young Fellow Luk. 15. who left his fathers house and went into a far countrey and spent his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living without the law as it were in an unsavable condition as the word may signifie he came to himself returned to his fathers house and found mercy And why may not he who seems to thee as mad as that prodigal who lives without the Law and in as unsavable a condition who hath spent his substance his stock of Grace return again to the Law and to himself and to his fathers house and find mercy Peter was in as desperate a case as abjuring and denial of his Lord thrice could put him into he lived without the Law and without Grace yet the Lord looked back upon Peter and he went out and wept bitterly and expiated his threefold denial of his Lord with a threefold confession of him Joh. 21. And why may not he who now lives without the Law and denies his Lord in works and in his life which is the worst kind of denial why may not he if the Lord be pleased to look upon him as he did on Peter deny himself and deny ungodliness and worldly lusts and live soberly righteously and godly in this present world So reasoned one of the pious Ancients Si Petrus post tam gravem lapsum ad tantam rediit eminentiam sanctitatis quis de caetero desperet si tamen egredi voluerit è peccato 2. Despise no man no not these Out-lawes those who live without the Law Paul once lived without the Law yet who so glorious an instrument of God as Paul was and a chosen vessel to bear the Name of Christ And who art thou who despisest another Aut sumus aut fuimus aut possumus esse quod hic est Either we are or have been or may be as this man is Are not we our selves Out-laws Who hath despised the day of small things If under Grace blessed be the God of all Grace yet ought we not though under Grace to despise those who live yet without the Law and are yet graceless and therefore the Apostle thought fit to remember those Churches to whom he wrote What had been their former life 1 Cor. 6.9 Neither Fornicators nor Idolaters c. Now lest they should out of a lofty despiciency vilifie and scorn such Such saith he were some of you and Col. 3.5 6. having reckoned up the like sins and concluded for which things sake the wrath of God comes upon the children of disobedience lest they should now despise these he presently adds in the which ye also walked sometimes while ye lived in them The Ephesians were now believers yet the time was when they lived according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Ephes 2.2 Here was a life indeed according to the course of this world what life was that what life is in the world All that is in the world is the lusts of the flesh the lusts of the eyes and the pride of life and thus the Ephesians lived and doubtless that was without the Law They were one with all these lusts nay they were one with the Devil himself for that follows they walked according to the Prince of the power of the air But the Apostle he never lived so No see whether he did or no vers 3. Among whom also we all had our conversation in times past c. as well as others Why then should we despise or vilifie any man Was it in their power or is it in our power to live according to the Law or according to the Gospel of Jesus Christ Doubtless neither for it follows God who is rich in mercy for his great love wherewith he loved us even when we lived without the Law and were dead in sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he quickned us or made us live together with Christ And therefore Tit. 3.2 He exhorts us to speak evil of no man to be no brawlers but gentle shewing all meekness
dove-like innocency and simplicity of the new Creature to the craftiness and wiliness of the Old Serpent St. Paul was afraid lest the Corinthians should be so deceived 2 Cor. 11. A dangerous deceit for they who so prostitute the simplicity of the new Creature in themselves use their subtilty to go beyond defraud and over-reach others and God is the avenger of all such 1 Thess 4.6 2. Others there are who prostitute the sobriety of the new Creature unto brutish sensuality as the beastly drunkards these yield the rule of themselves to the filthy Swine 3. Others yield the chastity of the new Creature to uncleanness and suffer themselves to be governed by the lascivious incontinent Goat 4. Others betray the temperance of the new Creature to the unsatiable and greedy dog Isa 56.11 5. Others the Lamb-like meekness of the new Creature to the savageness of the Wolf Mat. 7.15 A most shameful abasing of the Man the Noble new Creature to the vassalage and servitude of the beast The same complaint which the Psalmist makes Psal 49.12 Mawbeing in honour the honourable Creature Man understood not his own honour and dignity and so became like the beasts that perish Which may be the ground of an heavenly Meditation when ever we are tempted unto sin Shall I take the members of the new Man the new Creature and make them the members of a Serpent a Swine a Goat a Dog a Wolf God forbid O Beloved the new Creature is too Noble and Honourable to be made subject to any the Lord of the new Creature only excepted the Creator of it Belluinus es homo amando talia qualia Belluae saith St. Austin libr. de doctr Christi Vid. Paris pag. 250. Because there is a defect of a Verb there is a diverse reading of the Text the former ye have heard Whosoever is in Christ is a new Creature so it is read in the Text the latter If a man be in Christ let him be a new Creature so the Margin And this second is an Use of Exhortation to the first and so I intend to handle it But here I meet with an Objection Exhortations are made to Duties feasible and such as may be done by us not to things to us impossible we exhort men to support the weak to be patient toward all men to follow that which is good c. We do not exhort men to fly or to work Miracles because these are beyond our power and is it not alike beyond mans power to be a New Creature How then can we Exhort Men to be New Creatures I Answer the Scripture exhorts us often to those Duties which we of our selves have not any ability to perform God himself commanding and exhorting us together with the command gives a power to obey whence it is that the same act is attributed unto God and Man Thus Faith is Gods gift yet we are exhorted to believe Repentance is Gods gift yet we are exhorted to Repent Repent and believe the Gospel God turns us from our sins yet he exhorts us to turn from them God gives us an heart to walk in his Statutes and keep his Ordinances Ezech. 11.19 20. yet what more frequent than Exhortations to walk in Gods Statutes and to keep his Ordinances Gods command is to Love him with all our heart and with all our soul yet he himself circumâ—iseth the heart that we may love the Lord and Deut. 30.6 His command is that we worship no strange God no graven Image no work of our own hands and he promiseth if we hearken unto him there shall be no strange God in us neither shall we worship any strange God Psal 81.8 9. And that he will cut off graven Images out of the midst of us and that we shall no more worship the work of our own hands Mich. 5.13 Whence it plainly appears that God commands us many things which yet he himself doth and promiseth to do because together with his command he gives us a power to do them and requires us to comply with that power We saith the Apostle as workers together with him beseech you that ye receive not the grace of God in vain 2 Cor. 6.1 1 Cor. 15.10 And look diligently lest any man fail of the grace of God Heb. 12.15 Thus in case of the present duty God commands Ezech. 18.30 Make ye a new heart and a new spirit What 's that but the new Creature and adds a forcible Motive as strong as death Why will ye dye O house of Israel Yet the same prophet Chap. 36.26 I will give ye saith he a new heart and a new spirit in the midst of you I will take away the stony heart out of your flesh and I will give you an heart of flesh What 's that but to become new Creatures The Lord saith A new heart and a new spirit will I create in the midst of you c. i. e. I will make ye new Creatures 2. But if God make us new Creatures and indeed he alone can make us What need we busie our selves we ought rather to let God Almighty alone with his own work 'T is a known speech Qui fecit te sine te non salvabit te sine te he that made thee without thy help will not new-make thee or make thee a new Creature without thine own endeavour And though God be the worker yet must we be workers together with God as the Apostle speaks I will instruct thee saith the Lord to the new Creature Psal 32.8 and teach thee the way that thou shalt go and I will guide thee with mine eye He speaks to the man his best creature not to the beasts no it presently followeth in the next verse Be not like the horse and mule which have no understanding whose mouths must be held with bit and bridle lest they fall upon thee Nay Beloved to satisfie this doubt more fully and to prove it undeniably that God requires our utmost endeavour toward this new Creature I pray you compare Gal. 6.15 with 1 Cor. 7.9 that which in the forementioned place is a new Creature in the other is the keeping the commandments of God But can we then keep the commandments of God Yes by Faith and Love and therefore I pray thee add to the two former places Gal. 5.6 where the new Creature is faith that worketh by love 3. But if he who is in Christ be a new Creature already what need exhortation to be so I Answer He is a new Creature Either by profession only or really and true 1. If by profession there 's great need of exhortation that he be really that which he professeth himself to be Rom. 6.1 2 3. Gal. 5.24 confer Rom. 6.6 2. If really he be a new Creature that he continue so to be and that he make progress and go on according to the degrees of it The new Creature Gods building wants hewing c. Gods Vineyard pruning c. The first Creation was they
to the image of him that created him Col. 3.10 This light becomes effectual in the mind when it disburdens it and purgeth it and breaks thorough two main hinderances for as ye know the light may shine most clearly and yet a man sees it not for one of these two Reasons Either 1. He shuts the windows of his house and so darkens the air about him Or else 2. He shuts the windows of his body his eyes and keeps out the light Two like encumbrances there are which clog and hinder the mind from the admitting and receiving Divine Light into the Soul 1. A present incumbent darkness of false principles and erroneous opinions signified by that darkness upon the face of the deep Gen. 1. 2. And a dissent from the truth reveiled when a man obice posito shuts out the heavenly light of these the blessed Apostle faith 2 Cor. 4.3 If our Gospel be hid 't is hid to them that perish in whom the God of this world hath blinded their minds that they should not believe so the Syriack lest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illumination or light of the glorious Gospel of Jesus Christ who is the image of God should shine unto them These are the â—utworks the strong holds which the same Apostle speaks of 2 Cor. 10.5 which the strong men armed keeps until a stronger than he comes Luk. 11.21 22. The follower of God therefore putting on the Armour of Light Eph. 6. The weapons mighty through God 2 Cor. 10. by the aid and assistance of the stronger man his Word and Spirit cast down those strong holds those imaginations those false reasonings which exalt themselves against the knowledge of God there 's the first obstacle and hinderance removed false principles and erroneous opinions and brings not into captivity every thought unto the obedience of Christ 2 Cor. 10. there 's the conquest of dissent the second encumbrance of the mind And thus in some measure the understanding is enlightned and purged as when a thick cloud 's removed the light of heaven immediately breaks out But the Sun of righteousness thus risen in the mind of God's follower sets not there but ariseth in the heart also and with that healing in his wings Mal. 4. cures and heals the perversness and untowardness of the will to good as he promiseth Jer. 3.6 Hos 14.4 and mollifieth and makes it soft and pliable and fit to be wrought upon and to take the stamp and impression of God's image in it Such was the heart of good Josiah when his mind was enlightned by the Law of God as ye may read 2 King 22. And as in a Burning-Glass the light wrought into a Cone sets on fire the matter opposed unto it even so the heavenly light wrought upon by the holy working thoughts and meditations of this glorious pattern kindle and enflame the heart with the love of it As one of Gods followers he who was a man after Gods own heart While I mused saith he the fire kindled And other two followers of our Saviour Did not say they our hearts burn within us while he opened unto us the Scriptures Luk. 24. The will thus enflamed with the Love of God is by degrees made conformable unto the will of God As love ye know is wont to change the party loving into the party loved which is the Apostles meaning when having said Be followers of God He adds immediately And walk in love which being kindled is operative back again upon the mind commanding it by the light of the Spirit which searcheth all things even the deep things of God To make a further search and enquiry into the nature of this pattern that he may more and more become transformed by the renewing of the mind that he may approve what is that good that acceptable and perfect will of God Rom. 12.2 That he may have as the same mind so the same will of God And thus the ruling part of the soul imitates and is made conformable unto this glorious pattern But the follower of God that he may be conformed unto God as well in the servile part of the soul as in the ruling part of it That Gods will may be done as well upon earth as 't is in heaven by the light of the Candle which God hath lighted Psal 18.28 he searcheth the inward parts of the belly Prov. 20.27 and finding there nothing but corrupt affections and confusion and disorder of them he mortifieth cutteth off and casts away those earthly members deceitful lusts fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry And being thus unbowelled and emptied of those rotten entrails of the man of sin arrayes the soul with the affections which are worthy of God bowels of mercy kindness humbleness of mind meekness long-suffering patience gentleness Now when as by the powerful operation of the Spirit of Grace the New Man is thus begotten in the soul the understanding will and affections as the infant is fashioned in the womb by the formative power are in some measure at least become answearable unto God it cannot be that this inward light should be long hid under a bushel but it 's set upon a candlestick and shines forth before men in a godly conversation so that they being now light in the Lord they walk as children of the light and become followers of God as dear children Which is the second Point that we ought to be followers of God as dear children This super-adds the manner of Imitation unto the former Point 2. Children are either Natural or by Imitation For howsoever there are Children which by adoption are such yet adoption it self is an imitation of nature saith the Lawyer By primitive nature all men are the children of God for Adam was the Son of God saith St. Luke cap. 3. vers ult and we are his off-spring saith St. Paul to the Athenians that were idolaters Act. 17.28 Children by imitation are such as follow others in life manners and disposition whether good or bad Thus the children of Abraham are such as do the works of Abraham 2. The children of the Devil are such as do the works of the Devil And here the Children of God are such as do the works of God This duty belongs both to the Children by Nature and those by Imitation though with a difference it being directed to the Children by Nature that they would become the Children of Imitation and to the Children by imitation that they would more and more imitate this Pattern and so become dear children that being light in the Lord they would walk as children of the light Ephes 5. And as obedient children not fashioning themselves according to the former lusts in their ignorance but as he which hath called them is holy so that they would be holy in all manner of conversation And the reason may be considered both in respect of the Pattern and the resemblance of it 1. The reason in
example Beloved worthy all our imitation to proceed from hearing unto knowledge from knowledge unto patience But this Doctrine of contentation is Evangelical had Paul learnt that he himself disclaims it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I neither received it of man nor was I taught it How then was Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own self teacher Surely such knowledge was too wonderful for him He of himself was never able to attain unto it 'T was too too mystical for both he himself confesseth it was a Mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have been taught a mystery Mysteries are spiritual and must have a spiritual Auditor The only spiritual Auditor is the inward man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who can teach the inward man a mystery but only that high Priest and Bishop of our souls Wherefore I am able saith he but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ teacheth not the inward man but by an inward operation in the soul Therefore St. Paul adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the modesty of our Divine Apostle lest these high vaunts of a rapt enthusiastick spirit might seem as arrogant as indeed they are lofty he crowns his glory with his Saviours glory saying boldly that he can do all things but modestly in him in him that strengthens me and shuts up this discoure of contentation with the Author of it Now such as the open hand is to the same hand closed such as they say Rhetorick is to Logick Such another same is this to that going immediately before for what is this to know how to be abased and how to excel how to be full and how to be hungry how to abound and how to suffer need c. but a spiritual explication of this I have learn'd in whatsoever estate I am to be content A Text as ye may perceive consisting altogether of extreams and a Christian moderate carriage in them all The equal and plain level of a middle estate prevents all rubbs of outward discontent so that if all be well within between God and the soul God hath left that man nought else to do but to be thankful And therefore the Prophet Agur prays for a competent estate and against extremes Nay the best affected heathens had their gods granted them but this they never cared for troubling them for more So prone is even nature and that not under-propt by Grace to be contented with a middle estate But to be abased and not dejected contemned and not ashamed to want and not repine not steal not envy not blaspheme to have nothing yet possess all things To be poor yet make many rich To be in honour yet not proud not ambitious to be rich yet not covetous not trusting in his riches not secure not oppressing others not forgetting God Thus to know how to be abased and to know how to excel to know how to be full and how to be hungry to know how to abound and how to suffer need This is labour far above all Natures powers a work that 's fit and worthy only of Divinity In the Text ye have considerable these three Propositions 1. That a Christian man with Paul knows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well to behave himself in adversity and can find out an autarchy in it especially in these extremes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in being abused and being in want in disgrace and poverty 2. That a Christian man with Paul knows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to demean himself in prosperity and can find out his autarchy in it especially in these two extremes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in abundance of honour and abundance of wealth 3. A third I raise from the connexion of these contraries and extremes together that the same Christian man with Paul being in one extreme is so provided that the other can neither daunt him nor puff him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 13. The only cause which fortifies a Christian man and knits in one these jarring contrarieties and extremities of estates ye have it in the last words of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For here St. Paul hath fram'd my Text like to a well made Epigram driving all the energie and strength unto the last verse as to a head which Head is Christ from which as from an Head by pares as nerves descends a gracious yet a differing influence of strength down into all the members of the body of Christ into the noble and all more honourable parts as eyes a superintendent grace how to excel and how to oversee with moderation and providence not to despise inferiours into the hands power to uphold not to oppose the weak into the feet and all less honourable parts the grace of patience and wisdom to know how to be abased and how to suffer need And not to kick at providence or stumble at the prosperity of the wicked And that 's the first proposition that a Christian man with Paul knows how to behave himself in adversity Christ inwardly enables a poor Christan man well to behave himself in his mean estate and low poverty two ways 1. By abating or blunting the desire of what ere good seems absent 2. By procuring a delight and pleasing himself in the use of what is present The ungodly saith the Prophet Esay 57.20 are like the raging sea as in regard of evil consciences and troubled thoughts accusing and excusing like waves of the Sea breaking one another so also in respect of unlimited desires passing the bounds of reason as the Sea overflowes the banks Whereas the Godly man from the soul-ravishing sence of Gods Grace and favour hath his quietus est his blessed halcyon calm for he who said unto the raging Sea saith also unto his troubled thoughts peace and be still and he which said unto the swelling waves thereof saith also unto his impetuous desires hucusque hitherto shall thou come but no further A poor mans desire of wealth and honour is abated or blunted two ways directly or indirectly 1. Directly And that either 1. From a certain knowledge he hath of the things themselves that in themselves they are not so good as to be desired Or. 2. From a strong suspition of them that they are not good for him and therefore not to be desired of him The edge of his desire is taken off directly by the certain knowledge he hath of the things themselves when he hath considered all things under the Sun and finds them all non bona deficent one composed empty vanity in themselves and to their owners simply mala a vanity like the vanity of a woman an alluring an ensnaring vanity one vanity in the neck of another vanity of vanities and all things are vanity Their nature hath such a non bona such a defect of goodness in it that the Wisdom of God and experience of the wisest man conclude that riches have not a being quod non est Wilt thou set thine eyes
Christian wealth saith Hierom. Now that a poor man be content with his own mean estate there is required a twofold disposition 1. A positive well-liking of his own estate 2. A comparative better liking of his own estate quoad se as for himself than of anothers A poor man cannot but like well of his own mean estate if he consider it both as it furthers his spiritual good And as it hath in it self sufficient temporal good 1. And for the first know that thy way to heaven poor man is more compendious on the left hand by adversity than on the right hand by prosperity Matth. 5.3 10. 'T is true indeed a thousand have faln on the left hand but ten thousand have faln on the right That hath slain her thousand but this her ten thousand For whereas poverty in Spirit imports saith Thomas an evacuation and emptying the soul of pride and lofty thoughts blown up by the confidence repos'd in wealth and honour Thy outward poverty of estate augments that inward poverty of spirit as the antiperistasis of outward cold intends the heat within us So that God hath prevented pride in thee alotting thee a mean condition of life and not affording fuel or incentives unto such proud and high swoln cogitations To which by how much every one is the more rich and noble by so much the more he lyes expos'd and open Surgit animus cum potentia as he speaks the mind it riseth with the power and means And therefore Paul seeming now to have ended his first Epistle to Timothy with the wonted form to him be honour and power everlasting Amen Adds as it were a Post-script of great weight and consequence Charge them that are rich in the world saith he that they be not high minded Such lofty spirits make the way to heaven difficult and full of trouble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wisdom of God seems at first to wonder how they that but have riches can ever come there Difficile dicens divitem introire in regnum Caelorum utique intelligit pauperem facilius The Son of God saith St. Hierom affirming that it 's hard for a rich man to enter into heaven implys doubless that it 's easier for a poor man to enter into heaven And when the Spirit of God speaks expresly that not many mighty not many noble are called is' t no◠implyed that many impotent many poor and many ignoble are called more plainly and without need of consequence Hath not God chosen the poor of this world saith St. James rich in faith and heirs of the kingdom But how alas how can a poor disgraced Christian man pick a temporal contentment out of that estate which seems indeed naught else but a soul devouring discontent Even so as out of the eater came meat or as the stomach lest the body pine turns even the humours into nourishment when thou hast nothing else to take pleasure in take pleasure in reproaches in necessities in persecutions in distresses so did Paul 2 Cor. 12.10 But always there is some sweetness in the strong some good though mixt with many evils pick that out as the stomach lest the body pine seeks nourishment out of the very excrements So did Dionysius the Tyrant of Syracuse who now ejected and forc'd to teach a School at Corinth chear'd up himself thus Regnabo tamen yet I will reign saith he though it were God knows but imperium in belluas So did the Cynick who when he saw the Mice gather up the Crums 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even Diogenes himself saith he hath his parasites Diogenes and Dionysius Corinth and Athens shall both rise up in judgement against thee thou querulous and repining soul Vivere me dicas something I have but God knows it is but a little But little hast thou not thy share Did not God divide it to thee And wilt thou blame his wisdom Call'st thou that little that he knows fittest for thee I tell thee 't is rather great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a blessing in it Esay But grant it were but little do not men receive little and great gifts with like reverence and thanks if from the hands of Kings What hast thou that thou hast not received from the hand of God And wilt thou be ungrateful unto his goodness What if it be but little Is' t not more than thou broughtest with thee Thou broughtest nothing at all with thee into the world yet is not that little thou hast more than thou seest many others have And hast thou not deserved far less What though but a little so the Righteous have it What though but a little so with the fear of the Lord though but a morsel so with contentment though but a door-keepers place so in the house of God But how little is it Alas but from hand to mouth but food and raiment Proud ingrateful wretch but food and raiment Was not Jacob a better man than thou as worthy a man Beloved as any of us all yet 't was all he prayed for Gen. 28.20 Bread to eat and raiment to put on yet thou call'st it little The Primitive Noble army of martyrs of whom the world was not worthy they had not so much They wandered about in sheeps-skins and goat-skins being destitute afflicted tormented They wandered in the deserts and in the mountains and in the Dens and in the hollows of the earth yet more than they had thou callest little Little thy Saviour himself had less The son of man hath not where to lay his head It 's an example so without so above all example that it 's impossible to ascend higher Matth. 10.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an Autarchie it is sufficient for the Disciple to be as his master is and the servant to be as his Lord is A man would think so and is it not sufficient for thee Thou art not yet his Disciple thou art not yet his Servant Consider these things well and go thy ways be male-content repine at thine own estate and chide Providence if thou knowest for what And yet I have a greater consolation for that poor man who is contented with his mean estate than this is terrour to the male ntent ye have it annexed unto this Precept of contentation Be content with what ye have Why For he hath said I will never leave thee nor forsake thee Our English cannot express emphatically enough that heap of Negatives in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee no I will by no means forsake thee Whatever consolation can be added unto this 't is less We return unto thy Divine Majesty most merciful Father all possible praise and thanks for all thy blessings bestowed upon us for the speaking and hearing of thy holy word though in great weakness Grant we beseech thee that what hath been sown in weakness may rise again in power And to this end grant that acknowledging every good and perfect gift even
an Island made a dunghil by the wickedness of those who live in it Shame and bashfulness of old covered the walking graves they were afraid to discover their sins but sin through custom is grown bold and openeth the Sepulchre The Pharisees were Sepulchres but covered Yet will these men be accounted Christians and religious though he who bridleth not his tongue that mans religion is in vain Jam. Only men have learned to cover their Sepulchres with beautiful names as lascivious talk mirth rayling or slander zeal c. But if thou hear any belching out oaths lies slanders whatever he pretends doubt not to say of him his throat is an open sepulchre If the works be naught and the speech prophane no question but the heart is rotten That which comes out of the man desiles the man though Marshal saith Lasciva est nobis pagina vita proba est Our book is wanton but our life honest 'T is impossible Nothing comes out of the sack but was before in the sack saith the French Proverb and a more certain speech out of the mouth of truth it self Ex abundantia cordis os loquitur out of the abundance of the heart the mouth speaketh Repreh 4. Those who crucifie Christ again and bury him again Truth is faln in the street and equity cannot enter mercy goodness love righteousness peaceableness long suffering c. where are they to be found above ground They are only names among us As for the things themselves they are dead and buried they are no otherwise than if an honest man were dead and buried he would leave a good name behind him and so do these For these things the Lord hath a controversie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the land What no truth Veritas in profundo Truth lies hid as in a pit it lyes dead and buried saith Democritus 'T is buried under the gainful sin of lying Mercy is buried under oppression cruelty and blood-thirstiness The knowledge of our God that 's seen in doing judgement and justice judging the cause of the poor and needy in doing no violence to the stranger the fatherless and the widow Is not this to know me saith the Lord Jer. 22 Now if we make fartherless and make widows in the Land can we be said to have any knowledge of God in the Land O Beloved for these things the Lord hath a controversie with his people because there is no truth no mercy no knowledge of God in the land they are dead and buried By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood c. Therefore shall the land mourn and every one that dwells therein shall languish Hos 4.12 13. Exhort Let us as Thomas saith to his fellow Disciples Let us go and dye with him so may I to you go and be buried with him 1 Sam. 22.1 2 3. We read that David went into the cave of Adullam and when his brethren and all his fathers house heard it they went down thither to him and every one that was in distress and every one that was in debt and every one that was disconsolated gathered themselves unto him and he became their Captain Thither the miserable men resort let us go to the true David into the Cave into the Sepulchre of the true David we are of his fathers house and he is not ashamed to call us brethren we are all qualified enough we are in distress we are in debt The Lord forgive us our debts and we are or may be bitter in soul O let us descend into our Saviours Grave and he 'l become our Captain the captain of our salvation By this means all our debts will be discharged and we shall be free-men being buried with him Our old man shall be crucified with him that the body of sin may be destroyed that henceforth we may not serve sin A Coffin taken up at Assos in Phrygia consumed the bodies of all put into it in forty days Plin. lib. 36. chap. 17. and such is our Lords grave if we be buried with him Consider what thy lusts are they are earthly they are carnal they are dust and to dust they must return they ought to be serpents food Esay And shall they be thy food wilt thou feed on carion or a dead carcase Thy meat and drink ought to be to do the will of thy father which is in heaven And dost thou prefer the swines husks before the plenty of thy fathers house Sign Art thou buried with Christ thou art not yet dead thou will say that Christ died for thee and gave himself for thee and the life that thou livest in the flesh thou livest by the faith of the Son of God who died for thee and gave himself for thee Gal. 2.20 Thou believest well if thou so believest as the Apostle did But Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us quae volumus facilè credimus but to believe that we must be obedient to his death die with him be crucified with him and be buried with him Indeed to believe we must do any thing but believe here here we stick here to be sure the believer will not make overmuch haste Thou hast not yet suffered unto blood striving against sin thou hast not let out the blood of the earthly life in the blood is the life thereof and poured it on the earth as dust thy sin must be first dead before thou bury it thou must not bury thy self alive or bury thy self by strong imagination Moses smote the Aegypitian and buried him in the sand Exod. 2. he smote not the Hebrew but only rebuked him it is not the killing or the burying of thy self but of thy sin that the Lord requires of thee If thou be dead and buried with Christ thou will bring forth fruit except a grain of wheat be cast into the earth and die it remaineth alone This was signified by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth embalming and wheat lying dead and buried in the ground I doubt not but many there are and would be who would lay down their natural lives that they might be Christs Disciples But now the question is and I know not how they will answer it how can they be Christs Disciples when they are dead and have laid down their natural lives Luk. 14.26 Love covers the multitude of sins by it we cover other mens sins De mortuis non nisi bonum by it our own sins are covered Psal 32. and blessed are they whose sins are covered but then there they may be it 's presently added and in whose spirit there is no guile Many things are forgiven her for she loved much Christ was buried in a new Sepulchre The earnest desire of Jacob was bury me not in Aegypt Neither
enjoying of which God out of his infinite Love and Grace hath chosen us in Christ this is that heaven which the Angels desire to look into 1 Pet. 1.11 12. Ephes 3.10 This informs us of a plurality of little worlds within us for although our Peripateticks make but Two parts of a man Soul and Body and too many Divines have followed that Tenent not considering that the Holy Ghost hath warned us to take heed of that vain Philosophy wherewith the present world is bewitched Coloss 8. Beware lest any man spoil ye through Philosophy yet the true Philosophy and old Divinity tells us of three little inward worlds Body Soul and Spirit answerable to the three parts of Gods Temple for the sanctification of all which the Apostle prayes 1 Thess 5.23 answerable to the three stories of Noah's Ark And Christ is that inward and living Word which divides the Soul and Spirit Hebr. 4.12 And Maries Magnificat witnesseth as much for she tells us That her Soul doth magnifie the Lord and her Spirit rejoyceth in God her Saviour Luk. 1.46 47. So that Man hath in him more worlds than one 1. Observe neither Visible nor Angelical world are eternal à parte ante as they speak as Aristotle to broach a novelty contrary to his Master Plato affirmed of all the world he knew Now though some doubt might be made concerning the Angelical world because we read no mention of the Angels Creation in the Narration of the visible worlds Creation Gen. 1.2 And because we read they were before the Creation of it as they who sang when the foundation of the world was laid Job 38.4 5 6. yet had they a beginning and that by Creation also and therefore they are mentioned in the Catalogue of things Created Coloss 1.16 Visible and invisible whether Thrones or Dominions or Principalities or Powers Psal 104.4 Who made his Angels Spirits his Ministers a flaming fire 2. Observe a proof of Gods eternity both à parte ante and à parte post 1. A parte ante For as he that comes into a strange Country and sees fair and sumptuous buildings c. will conclude some body had been there 2. A parte post Thus Jeremy arms the people that were to go into Babylon where they should see the Babylonian Idols lest they should be polluted with Idolatry he gives them this sentence Jer. 10.11 Thus shall ye say unto them the Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens That sentence is only Chaldee of all Jeremiah's prophecy which the people were to learn being now to live among the Chaldeans But as for the true God the Prophet presently puts a diversity He hath made the earth by his power he hath established the world by his wisdom and hath stretched out the heavens by his discretion and therefore he must not perish but be eternal 3. Observe a proof of Gods Omnisciency and all-searching wisdom he made the worlds and therefore knows what they are and what is in them doth not every Artisan know what is in his work By this Argument the Prophet Isai 29.15 16. convinceth the Atheism of the Jews who implicitely denied Gods Omnisciency Wo unto them who seek deep to hide their counsel from the Lord and their works are in the dark and they say who seeth us and who knoweth us surely your turning things upside down shall be esteemed as potters clay for shall the work say of him that made it he made me not or shall the thing framed say of him that framed it he hath no understanding An Argument convincing their Ignorance and Atheism who say that God sees no sin in his People are they Gods People and of Gods making and shall not God know what is in them surely they are not Gods People but Atheists who say God sees no sin in his people Ah Lord God saith the Prophet Jeremiah chap. 32.17 behold thou hast made heaven and earth by thy great power and stretched-out-arm and there is nothing too hard or obscure or hidden from thee and vers 19. Thine eyes are open upon all the wayes of the Sons of men to give every one according to his wayes and according to the fruit of his doings Ecclus. 23.19 20. The like ye have Amos 9.2 3. Though they digg into hell thence shall mine hand take them though they climb up into heaven thence will I bring them down and his reason is vers 6. It is he that buildeth his stories in the heaven and hath founded his troop in the earth he that calleth for the waters of the sea and poureth them out upon the face of the earth 4. Observe a ground of inexcusableness unto all Mankind That which can be known of God is made manifest unto them from the Creation of the world Mark how the Apostle reasons because that which can be known c. therefore they are without excuse so that the wrath of God is reveiled from heaven against them how much more shall we be without excuse how much more shall the wrath of God be reveiled against us who hold more and greater truth than this in iniquity who know the works of God by Creation Preservation Redemption Covenant therefore the Lord threatens the Jews Jer. 16.17 18. 5. Observe a ground of Faith Hebr. 11.3 Reproves Those who live after the guise of the outward world not considering that there are other worlds which God hath made such are they whose only care it is that their bodies be preserved that wake and sleep in cute curanda what they shall eat what they shall drink not considering that there are other worlds within them hungry and thirsty souls naked and troubled spirits they look without on the Creature a meer man-case an outside as if born only to pamper their flesh without any respect to Soul or Spirit but meats for the belly and the belly for meats but God shall destroy both it and them 1 Cor. 6. and the fashion of this world passeth away 1 Cor. 7.31 But what then must we not make provision for our life in this world O yea Beloved but so that the outward world serve the inward for our Apostle having told us that meat is for the belly presently adds that the body is for the Lord and know ye not that your bodies are the members of Christ take then so much care for the body that it may be serviceable to the Lord and accounted worthy to obtain this end Luk. 20.35 That both Body and Spirit may be saved in the day of the Lord that the body may be a member of Christ flesh of his flesh But far more are they to be blamed who as if God had not made worlds enough live and dwell in the Devils world why hath he a world too what think you of that world that lies in wickedness 1 Joh. 5.19 Is not that Satans world surely it is none of Gods worlds
to stand before him and that ye should minister unto him And sometimes to 3. Angels Psal 103.21 Praise ye the Lord all ye his holy ones hosts ye ministers of his that do his pleasure These are they who are said to stand in the presence or before the Lord Matth. 18.10 Luk. 1.19 Gabriel which stood in the presence of God and was sent Esay 6.2 Esay saw the Seraphims standing Esay 63.9 The angel of his presence Dan. 7.16 one of them that stood i. e. in the presence of God interpreted the dream to Daniel Zach. 6.7 among those that stood i. e. in the presence The ministring Spirits are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers both because they minister unto God and unto men the Saints for Gods sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burning fire Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vehement fire Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery flames all translations come to one and the same purpose The ministerial Angels are of a fiery nature So 2 King 2.11 Eliah was translated in a chariot of fire and horses of fire and chap. 6.17 of that book the mountain was full of horses and chariots of fire round about Elisha and of this nature were the Cherubims Gen. 3.24 with their flaming sword By which we may perceive that the flame of fire is not only for the punishment and destruction of men as if God made his Angels a flaming fire for that end O no the divine and heavenly fire and light whereof the Angelical Ministers are partakers is not destructive but preservative like the fire in the bush which burned but the bush was not consumed We perceive a shadow of this in Nature The spirit of wine yea many other like extractions are so far from destroying that they restore foment and cherish nature yet so that that rule be observed Nunquam utilis est nisi quando necessaria such fiery extractions are never profitable but when they are necessary Yet the Lord useth also the flaming sword of his ministerial spirits for the execution of vengeance 2. Thess 1.8 Generally they are the instruments of the most high God who worketh in them and by them his own will So the Prophet David Psal 103.20 21. Bless the Lord ye angels who excel in strength that do his commandments and hearken to the voice of his word Bless the Lord all ye his hosts ye ministers of his that do his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are Christs Ministers they ministred at his Conception Nativity Fasting in the Wilderness at his Agony in the Garden the Angels ministred unto him at his Resurrection and Ascension They hide their faces at his presence Esay 6.3 That this is meant of Christ appears Joh. 12.41 These things said Esayas when he saw his glory and spake of him Repreh Our inertness our laziness we pray that Gods will may be done by us and they move as swift as the wind they are Spirits they go through with their work as active as the fire but we how slowly do we move how coldly But the Patriarchs of old how ready were they as Abraham Jacob c. But what do we Haec fierent si testiculi vena ulla paterni Viveret in nobis Exhort Receive these Messengers of our God these ministring Spirits these flaming fires they bring their welcome with them The law is given by the ministration of Angels the fiery law Deut. 33. They go before the Lord even then when he comes out of Sion Psal 50.2 3. Out of Sion the perfection of beauty God hath shined Our God shall come and shall not keep silence a fire shall burn before him Ainsw and 97.3 But how shall I know the motions of the one from the other The good Angel Gods Minister inflames thee to good actions heavenly spiritual godly as the fire tends upward the evil Angels incline downward Cast thy self down headlong all these things will I give thee si eadens adoraveris me Matth. 4.9 The Reason partly in regard of 1. God to whom they are conformed and 2. The Saints 1. In regard of God to whom they are conformed He is a consuming fire Deut. 4.24 And since Amor amantem transformat in rem amatam He that loves another will render himself as like another and another as like himself as may be as Jonathan stript himself God the Heavenly fire as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that burning fire of Core which is God himself makes his Servants his Ministers his Favourites like himself 2. In regard of the Saints whom they serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they purge and purifie them as the fire the Metals The Seraphim purified the lips of the Prophet Esay 6. Psalm 17.3 3. A third reason may be in regard of that common love to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a publick Officer and Minister inflamed with love to God whose Minister he is and with love to the Saints 4. A fourth is Since we fall from our God that fire of love iniquity abounding our love is grown cold and wants incentives the fiery motions of Gods Angels to kindle it observe the reason of that zeal and ardency that fervour and earnest desire in the Angels to do the Lords will they are described by it Psal 103.21 There is a fire within them His word was in me like a fire Observ 1. Learn from hence the Dignity of Angels the Dignity of Servants is advanced by the Dignity of those whom they serve Object Even the Devils are his servants they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Lord calls Nebuchadnezar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 25.9 Observ 2. Oberve the preheminence and highest Dignity of the Son of God to whom the Angels themselves are Ministers Observ 3. Observe the great condescent and humility of the Son of God Luke 22.27 I am among you as he that serveth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took upon himself the form of a servant we put him to the basest offices in the house Confer Notes on Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprov Reproves the proud haughty spirit of man Luke 23.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we over-value our selves and undervalue our Brethren we soar aloft every one above other and every one of us would be some body in the world and we esteem poorly and basely one of another O what a contrary example do the highest Angels the Angels of Gods face and presence give us they are our Ministers What a contrary example doth the Son of God give us to whom the Angels are Ministers yet is he among us as one that serveth O how contrary is the word of our God herein unto us In honour preferring one another Rom. 12.10 David served his Generation Honour all men 1 Pet. 2 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set a price upon all men Should a man undervalue any
it allayes their jollity Observ 4. Observe the accomplishment of all those types and figures which in the Old Testament prefigured the Christ of God in the New whether things or persons That precious ointment Exod. 30 22-25 The Tent of the Congregation vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ our habitation the Ark the Table the Candlestick the Altar of Incense the Laver the Holy of holies Dan. 9.24 the Stone which Jacob anointed representing Christ and Christians Christ is the Stone 1 Cor. 10. a Living Stone and so are they which are adjoyned unto him 1 Pet. 2.4 5. and are built up a spiritual house and called Bethel Gen. 20. the house of God so interpreted vers 17. which was called Luz at the first i. e. perverse turned away from God and such sometimes were we Luz perverse c. but we are Anointed and become Bethel the house of God Observ 5. Christ's Unction is not an Unction only of Truth and Righteousness but also of joy and gladness 1 Joh. 2.20 Observ 6. Learn from hence who and how qualified is that great inward Antichrist there hath been and yet is much question concerning him his name declares him what he must be contrary to the Christ of God and by the rule of contraries we may find him and discover him Mark how Christ is qualified He loves Righteousness and hates Iniquity Antichrist therefore hates Righteousnes and loves iniquity and that with a perfect hatred so that the Devil himself will prove that great inward Antichrist and he hath his Image I seaâ— in many an one who would be mistaken for a Christian The old man of sin the carnal wisdom the false holiness which is crept into the heart of man in place of the Life and Kingdom and Unction of Jesus Christ No virtuous no gracious man no man who loves righteousness and hateth iniquity can be the Antichrist Observ 7. Christ hath fellows Nullius boni jucunda possessio sine sâ—cio 2 Pet. 1.4 Hebr. 12. Consol Unto the true Christians What can make them sorrowful who have received the oyl of gladness the Unction from the Holy one The wrestlers of old were anointed If thou be an anointed one let the Prince of this world come what needest thou fear he can lay no hold on thee The Prince of this world cometh and both nothing in me Joh. What though sometimes thou be in sorrow if need be through manifold temptation 1 Pet. 1.6 yet the very unction though thou see it not yet the very love of it causeth joy unspeakable and full of glory He will give thee beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heaviness c. Isai 61.3 Repreh 1. This reproves those who presume themselves fellows with Christ yet partake not of his oyl of gladness of his spirit they presume their sins are covered that they are blessed when yet they have not the covering of Gods Spirit yea that their sins are covered so closely that God himself cannot see them how then can God be Omnipotent True it is that God seeth no sin in his people to punish it because he passeth by the transgression of his people And I hope there are few of any other judgement And blessed are they whose sins are so covered But if we retain guil in our Spirits surely the blessing belongs not unto us but the curse rather Psal 32. Esay 30.1 Wo to the rebellious children saith the Lord that took counsel but not of me and cover with a covering and not of my spirit that they may add sin to sin Who presume that they have the Spirit of Prayer yet have not the Spirit of Grace Are they not both promised together Zach. 12.10 They are not of Davids house they love not God and their neighbour they are not of the house of David they are not inhabitants of Jerusalem they are not of the city of peace they were to stay at Jerusalem till they were endued with power from on high The spirit of discipline flies deceit she will not dwell in a body that is subject unto sin Alas how many of us walk so worthy of that name wherewith we are named but that one dead fly or other spoils the whole pot of ointment how much more then a great many 2 Tim. 2.19 Let him that names the name of Christ depart from iniquity Exhort To make others partakers of our Grace imparted to us God the Father he gives this Unction to the Son the Son pours it upon the Saints and the Saints as every one hath received the gift 1 Pet. 4.10 Thus Joh. 1. Andrew first finds his own brother Simon and saith unto him we have found the Messias which is being interpreted the Christ the Oyl the Unction Joh. 1.41 If any one of us have courage and valour and is strong in the Lord that 's Andrew let him invite Simon i. e. him that is obedient or an hearer Philip he called Nathanael vers 45. if any man have received light from God So Philip according to the Hebrew Etymon though the Greek be otherwise let him invite another and make him partaker of it Col. 1.12 All the Philippians were partakers of St. Pauls grace Phil. 2.7 Consol 2 King 4.1 7. The Widow is the Church The Husband is the Law as the Apostle interprets it Rom. 7. The Creditor is no other than God himself to whom we all are debtors and pray that he would forgive us our debts his Son Elisha puts us in a way to pay them we are not debtors to the flesh c. Rom. 8.12 we pay them as he appoints us Psal 16.2 3. to the Saints that are in the earth 1 Joh. 4.11 If God loved us and we owe him love again how would he have us pay it we ought to love one another and this is the common debt we all owe and which must never be discharged but that it must still be owing Rom. 13.8 Borrow Vessels empty Vessels not a few every mans body yea his soul and spirit is a vessel borrow such empty vessels empty of themselves empty of their vain earthly sensual consolations empty of worldly distractions empty of cares Oyl will not be mixed with any other liquour O where shall we borrow such empty vessels What hast thou in the house He gives grace for grace the first grace is his own Habenti dabitur she hath a little oyl the first fruits of the spirit Rom. that which she received since the death of her husband Shut the door be not vain-glorious Happy soul that can shut the door and go to her father in secret The true Elisha can enter when the doors are shut Happy soul that can retire into her chamber now the Lord opens Esay 26.20 21. Happy soul whom the Lord shuts up now when iniquity abounds like a floud The oyl will keep out the water The Oyl will run while there
our priviledges are granted upon condition of performance of our duties as vers 6. in the Text so vers 14. Ezech. 36 27-36 cum v. 37. Psal 32.8.9 Deut. 8.1 Zach. 6.15 2 Cor. 6. fine cum chap. 7.1 1 Pet. 3.6 Whence we may discover a notable device of Satan whereas the Lords method is ye shall be his house if ye hold fast c. Satan inverts this method and tells us we shall be Christs house whether we hold fast our confidence or not c. See Notes on Matth. 10.32 33. NOTES AND OBSERVATIONS UPON HEBREWS III. 7 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore as the holy Ghost saith To day if ye will hear his voice Harden not your hearts as in the provocation in the day of temptation in the wilderness When your fathers tempted me proved me and saw my works fourty years HItherto we have heard the first part of this Chapter The Doctrine as we may call it Now followeth the second which we may call the use which may be inferred from the former diversly Either 1. Thus since Christ dwells in us and we are unto him a spiritual house only through confidence and rejoycing of our hope we must take heed of those things which are contrary to our hope and our confidence and rejoycing of it Such as is an evil heart of unbelief vers 12 19. 2. Or thus since the fruition and enjoyment of Christ is only conditional viz. Upon these terms that we run the race of Faith and Hope and Confidence and Rejoycing and hold on constantly unto the end that we fight the good fight of faith until all our spiritual enemies be overcome we must take heed lest we harden our hearts and so leave off this race and fight of Faith and so deprive our selves of the spiritual Canaan our true Rest and Sabbath which is Christ Chap. 3.19 and 4. 3. And yet there is a third way of inference thus by reasoning a minori if they sinned who refused to hear Moses let us take heed that we sin not much more through our unbelief and disobedience by refusing to hear a greater than Moses and so deprive our selves of the eternal Rest Every one of these inferences are good The use which our Apostle makes in this latter part of the Chapter of his Doctrine in the former is most what either dehortatory or hortatory 1. To disswade from Apostacy 2. To perswade them to perseverance And these two he continues until chap. 4. ver 12. where he resumes his former argument touching the Deity of Christ In his Use or Application our Apostle first lays his ground with a Scripture taken out of Psal 95. vers 7-11 and then builds his uses thereupon In the latter end of this third Chapter and in the beginning of the fourth and ver 12. In the Scripture cited we have 1. The Author of that Scripture And 2. The Scripture it self 1. The Author is the holy Ghost we may therefore consider the holy Ghost 1. As the Author of this and other Psalms And 2. As it gives authority to this and others And so it may be alledged to confirm the whole Book or Books of Psalms and other Scriptures and every part of them 1. As for the part of the Psalm cited it contains a dehortation and warning of the evil 1. Of sin 2. Of punishment Or the evil of sin dehorted from ver 7 8 9. and the effects of it 1. Upon the Lord himself ver 10. 2. From the Lord himself upon the sinners themselves ver 11. 1. In the dehortation and warning we have these Divine Axioms 1. The Holy Ghost is the Author of this Psalm named as of other Psalms and Scripture 2. The Fathers of the Hebrews 1. Tempted God 2. They proved him 3. They saw his works 3. The Holy Ghost saith to the Hebrews To day if ye will hear his voice harden not your hearts as in the provocation as in the day of temptation in the wilderness 1. The Holy Ghost is the Author of the Psalm named as also of other Scriptures The Apostle owns it to be the Spirits work so doth S. Peter Act. 1.16 This Scripture must needs have been fulfilled which the Holy Spirit spake before by the mouth of his servant David and Christ himself Luke 24.44 For the Spirit of God in any man owns and acknowledgeth what is of like nature to its self where ever it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 12.11 and 34.3 This is the reason why many neglect the Psalms and other Scriptures they find no sweetness nor take any delight in them Paul by the Spirit in him judged of the Spirit whereby the Psalms were dictated These men want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God in themselves and therefore how should they relish or tast any spiritual sweetness in the Scriptures It must be the spirit in us whereby we judge of the spirit and the works of the spirit The Apostle having written touching spiritual things 1 Cor. 2.13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The natural man saith he receiveth not the things of the spirit of God for they are foolishness unto him nor indeed can he because they are spiritually discerned Observ 1. The spirit of God hath its speaking faculty c. See before on Heb. 1.1 his manner of declaring his nature will ways works Ratio Why doth Paul here alledge the authority of the Psalm he did not before 1. He adds the authority of the spirit that it might appear God was the same Author of all the rest 2. In this Psalm David reproved the Jews from hence the Apostle would reprove them and therefore for more authority he refers it to the Author the Holy Spirit Observ 2. If the Holy Ghost be the Author of the Psalms and so of other Scriptures Hence it appears that the Scriptures have conformity with it and consequently are holy Observ 3. Hence it follows that the Holy Scriptures are spiritual and spiritually to be understood as the Apostle saith of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. So our Lord saith of the Gospel My words are spirit and life John 6. Observ 4. Note hence with what authority the word of God comes unto us As the Holy Spirit saith our Translation renders it not fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Article of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used the Spirit the Holy Spirit not as David but as the Spirit the Holy Spirit saith So though David be said to say any thing yet it is by the Spirit as Matth. 22.43 David in spirit called him Lord Yea whereas we have divers Titles of the Psalms which are extant in latter English Translations but were not in the former whereupon great complaint was made that the then Governours of the Church deprived the people of part of God's word this complaint was reasonable whereupon it was satisfied by adding the respective titles to every Psalm which had it in the Hebrew But since we have these
men 2 Pet. 1. 3. It 's prohibited of God unto his people as unworthy of them Psal 37.1 Prov. 3.31 where the Lord forbids us envy against evil-doers and oppressors or violent men How much more doth he forbid us envy against the meek and innocent ones against those that do well As the Lord's eye is upon the heart of man Ecclus 17.8 So the inward sight of the heart ought to be always fixt upon the Lord Psal 25.15 Mine eyes are ever toward the Lord and 14.1 8. But mine eyes are ever unto thee Prov. 3.21 25. Let thine eyes look right on The commandments are to be as frontlets Deut. 11.18 This is the single eye that fills the body full of light Luk. 11. Now because God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being it self when the eyes are turned away from God himself and fastned on the creatures they are said to look upon that which is not Prov. 23.5 and to be for covetousness Jer. 22.17 Ecclus 27.1 Prov. 28.22 He that hasteth to be rich hath an evil eye Tob. 4.16 Let not thine eye be envious Ecclus The gift of the envious consumeth the eye The evil eye fills the body full of darkness Luk. 11.34 Hence it is that this sin is called invidia a not seeing or a turning away the sight from God Observ 1. Note here how fruitful the evil weed is how the root of bitterness multiplieth it self the word is plural envies and thus we read Gal. 5.20 emulations and again 2 Cor. 12.20 And no marvel for we find it among the Religious the Priests the Scribes and Pharisees Matth. 27. among the irreligious and prophane and the rude multitude envyed Isaac Gen. 26. Yea envy is a worm that grows even in the trees of righteousness until it be worm'd out as Moses out of Joshua Numb 11.27 28 29. Envyest thou for my sake It intruded among the Disciples of John in regard of Christ Joh. 3.26 27. Behold the same baptizeth and all men come unto him c. Yea it got in among the Disciples of Christ Mark 9.38 39. Master we saw one casting out Devils in thy name and we forbade him because he followed not with us Observ 2. What manner of men the Lord would his people should be such as promote and advance the good one of another Such as rejoyce with them that rejoyce Repreh Those who put not off nor lay aside this evil habit but envy one another for their temporal goods and for their spiritual goods 1. For their temporal and worldly goods See Notes on Gen. 26. 2. For their Spiritual and Heavenly goods Minor est qui invidet Envy where it is it proves him less who envieth another Livor iners vitium mores non exit in altos It keeps the Lord from his dwelling Ezech. 8. The Image of envy in the entry which the envious Pharisee who hath only an outward righteousness sits there and will not suffer the simple people to enter in by the fear of the Lord into the Faith and Love of Jesus Christ and so taketh away the key of knowledge Matth. 23.13 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay aside evil speakings So we render the word which Arius Montanus turns oblocutiones obloquies or speakings against or evil reports Pagnine with the Vulg. Lat. turns the word detractiones detractions slanders all which upon the matter are the same and signifie the drawing or taking away of anothers good name diminution or lessening of his credit among men Aquinas describes it denigratio alienae famae per verba occulta the soyling of another's name by hidden words Yet lest here we should mistake and lay aside that which should better be still kept on we must know that some cases there are wherein that which is evil may be spoken of another and that without sin 1. For possible it is that a crime may be notorious and in all mens mouths In this case although the evil report of another be spoken of yet the crime is so notorious that he who without any ill intention speaks of it doth not detract from anothers name denigratum non potest denigrari 2. Another case may be satisfaction of publick justice may require a man to speak his knowledge concerning another of whose fame and credit otherwise he is very tender In which regard an oath may be laid upon one by warrant of the word of God Levit. 1 King 8. 3. It may nearly concern our Neighbour that his sin be made known to those who may correct and help him in time lest the Ulcer prove dangerous it 's needful to lance it Joseph was no detractour slanderer or evil speaker who brought to his Father the evil report of his Brethren Gen. 37. 1. His near relation to them they were his Brethren 2. The heynousness of their sin said to be one of those not to be named the words here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give a shrewd suspicion of it that it was a great crime and they become infamous thereby 3. Besides lest their ill example might infect his Brethren The hatred of the sin and love to his Brethren inclined him to reveil it unto him who had power and authority to correct it and therefore he brought to his Father their evil report The evil speaking here understood is the soyling and blemishing of anothers fame This will appear from the consideration of the original whence evil speaking of another commonly proceeds for why do men detract one from anothers name but either 1. From pride and an high opinion of their own excellencies and therefore S. James having spoken of humility Jam. 4.10 presently vers 11. Speak not evil saith he one of another Or 2. It may proceed from lightness of mind when to humour and please others men wantonly play with other mens names Or 3. It may come from enmity and revenge Or 4. Most what it 's likely to come from envy when the evil speaker looks at anothers good name as his own infamy anothers gain as his own loss and therefore this sin is here set next to that of envy This sin therefore may be more properly referred to the Devil himself who is essentially envy as God is Love and he is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence S. James tells us that the evil speaking tongue is set on fire of Hell Jam. 3.6 All which may be so many Reasons why we ought To lay aside evil speakings But hereunto we may add the authority of the Holy Spirit enjoyning us to lay it aside To speak evil of no man Tit. 3.2 The wisdom of God hath given a Law against evil speakings Thou shalt not bear false witness against thy Neighbours Exod. 20. This Law he speaks evil of who speaks evil of his Brother Jam. 4 9. Speak not evil one of another Brethren he that speaks evil of his Brother and judgeth his Brother speaketh evil of the Law and judgeth the Law As if the Law giver had enjoyned this Law
unto what I then delivered vide Conc. in Gen. 6.14 Matth. 24.37 38 39. 2 Pet. 3.5 6 7. 1. They are kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same word as the Lord decreed to destroy the old world and when the time came that he had appointed he spared it not So the Lord hath decreed to destroy the present evil world and reserves it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same word until the time he hath appointed And as then he spared not so neither will he now spare that as when the old world had wearied his long suffering then the decree brought forth So now 2. As the old world is opposed to the world that now is 2 Pet. 3.6 7. So likewise the old world is opposed unto the new heaven and the new earth wherein dwells righteousness vers 13. and what old world must that be but the world of iniquity Jam. 3.6 which lies in wickedness or the wicked one 1 Joh. 5.19 Whether we understand the world of ungodly men in concreto or in abstracto the world of ungodliness and iniquity Certain it is as the Lord spared not the old world so neither will he spare this 1. Not the world of ungodly men The reason why the Lord will not spare this evil world of ungodly men is taken from the Analogie and resemblance it hath unto the old world For as Noah's days return a new so in reason the old world the world of iniquity that must return with it and that the same old world of iniquity is returned anew and that cum faenore with a large improvement and increase no man so blind but evidently sees it 1. We have the luxury lasciviousness and intemperancy of the old world 2. We have the violence much more he that was made to be as it were homo homini Deus as it were a God unto his neighbour is now become homo homini daemon 3. We have the idolatry of the old world both outward and inward 1. The old outward idolatry is only covered with a new name the thing the same for though the Romanists can distinguish between idolum and imago c. See Notes on 2 Cor. 5.17 2. Our inward idolatry much more 1. The false God Mammon wealth and riches which is the great Idol which most men almost ex professo worship and covetousness is idolatry 2. The Idol Tammuz i. e. voluptuousness which Vulg. Lat. calls Adonis Ezech. 8.14 Mulieres plangentes Adonidem 3. The Idols in our hearts Ezech. 14 3-7 4. We have the same if not greater imperiousness every man thinking himself fit to rule all others and ambitious of such authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when hardly one of a thousand is fit to rule and most commonly the fruitless shrub the briar is more desirous of rule than the fruitful fig-tree vine or olive Ecclus 38.27 5. Another reason is God is the same both in the former and latter world the same just Judge and there is the same reason of his judgements both denounced and issuing forth against the old world and their sensuality violence injustice ungodliness impenitency and abuse of Gods mercy patience and long-suffering Add Gen. 7.4 The Lord will destroy all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 2. Every thing that exalts its self 2 Cor. 10.5 Observ 1. The Spirit of God here useth an example of the old world to warn this after world of the destruction Examples of both kinds are vitae fulcimina notable props of life if good encouraging us to the like good if evil terrifying us with the like evil The Lord therefore is wont to make the former evil doers examples unto after ages lest they become like unto them So Jer. 7.12 Shilo Hos 11.8 Admah and Zeboim and 2 Pet. 2.6 the old world Sodom and Gomorrah are examples to those that live ungodly Observ 2. God the Maker of the world is not a meer natural agent such an one dcstroys not nor can destroy his own work his action is uniform but God is a free Agent so that as he hath made so he can and will marr and destroy the work of his own hands especially that which hath first depraved and marred it self as Esay 27.11 it is a people of no understanding therefore he that made them will not save them and he that formed them c. And Gen. 6.7 I will destroy man whom I have created Observ 3. If the Lord spared not the foolish and ignorant world that had little or no knowledge of God and Divine things how much less shall he spare the great knowing world and the teachers of it who are turned from the way of truth errantes in errorem ducentes There is a threatning of the Chemarim Zeph. 1. which hath had in part and must yet have accomplishment 2. As the Lord will not spare in concreto the world of ungodly men So neither the world of iniquity in abstracto Mysticé Observ 1. There is a world of iniquity Vetera sunt veteris hominis vitia saith Anselm these are called old sins Psal 79.8 2 Pet. 1. Sometimes the old man an old garment the old corrupt understanding the old perverse will c. See Notes on 2 Cor. 5.17 moral old things Reason threefold ibidem The Lord will not spare this old world it is his main design to destroy it Dan. 9.24 Amos 9.7 8. The eyes ef the Lord are against the kingdom of sin it must not reign in our mortal body Rom. 6. Observ 2. As there is an old world so is there a new world a new heaven and a new earth 2 Pet. 3. The Lord promiseth a new world a new state of things Esay 42.9 New things these are to come to pass unto a people that shall be born Psal 22.31 1 Pet. 1.23 A people that should be created a new Psal 102.18 Born of the Spirit and renewed and created by it Psal 104.30 Esay 51.16 and 65.17 18. new creatures 2 Cor. 5.17 All which did not point at the first coming of Christ in the flesh for St. John Revel 21.1 tells us that he saw a new heaven c. when many things should come to pass which yet have not since our Lords coming in the flesh vers 3 4. Surely these are to be understood of that state which the Apostle had attained unto 2 Cor. 5.16 17. which is now to appear in these last days of the spirit So St. John saw the new heaven and the new earth the new inward and new outward man the new life in the divine Nature when the first heaven and first earth were passed away when we know Christ no more according to the flesh but he that is in Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creation all this comes to pass when there is no more sea of wickedness the wicked is as the sea Esay 57.20 when we are partakers of that divine nature having escaped the corruption that is in the world through lusts I shewed before
Pharisees impose upon themselves 2. The other was an Edomite as Herod an earthly sensual and voluptuous man such as the Sadduces were such as the Sodomites were therefore our Lord is said to be crucified in that City which spiritually is called Sodom and Egypt Revel 11.8 If we look well into this yea every age we shall find mostly but Pharisees and Sadduces in it and that most men in it are leavened either with the leaven of the Scribes and Pharisees or with the leaven of the Sadduces and Herodians Confer Notes in Hebr. 2.1 Shall we apply these to our present age The works of the flesh are so manifest among us I need not instance in any see a large and foul catalogue of them Gal. 5.19 when did these more abound This is the Reformation in these days this is the righteousness of the Sadduces of these times who have their names from Sadoc which signifieth righteous But if we enquire among the Pharisees shall we find our age exceed these in righteousness Are we any whit better than these We account our selves righteous when we fancy our sins covered and remember not that it is added in the Psalm and in whose spirit there is no guile Psal 32. We imagine our selves righteous by faith but consider not that Faith purifieth the heart Act. 15.9 whereby we declare our selves to be the Generation of which the wise man speaks That we are pure in our own eyes and yet are not washed from our filthiness Prov. 30.12 Eat swines flesh and broth of abominable things yet say stand by thy self come not near to me I am holier than thou Esay 65.4 5. We confess our sins and pray for remission and pardon of sin and say that God is faithfull and just to forgive us our sins but we desire not that God should cleanse us from all our unrighteousness though that be added 1 Joh. 1.9 We love that too well to part with it and say it is impossible to be cleansed from it We flatter and please our selves in the righteousness of Faith but mean time forget that universal righteousness of God testified by the Law and the Prophets accompanying the obedience of Faith Rom. 3.21 We magnifie exceedingly the righteousness of Christ and the Justice of God in Christ Vide Notes in Jerem. 23.5 and indeed who can sufficiently magnifie it But mean time we regard not common justice and equity between man and man we have so much Religion such as it is that it hath devoured all honesty truth justice faithfulness we have so much of the imagined righteousness of Christ that it pays our debts for us it feeds the hungry for us it cloaths the naked for us it relieves the oppressed visits the sick In a word we are so righteous by the imagined righteousness of Christ that we can neither live sober nor chast nor just nor honest nor merciful nor true nor faithful yet righteous all this while by the imputed righteousness of Christ We have so tenter'd the righteousness of Christ that it serves to hide all our unrighteousness our drunkenness our whoredom our lying our cheating our couzening our oppressing our unmercifulness in a word it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mantle of Religion to cover all our knavery These are the old filthy garments wherewith Joshua is clad Zach. 3.3 So that we may truly say of this present age of the world as the Prophet speaks of the Church in his time Esay 64.6 All our righteousness is as filthy rags O Beloved is this our reformation of life we have covenanted for Is this the new man we have professed to put on created after God in righteousness and true holiness If this be our righteousness what is our unrighteousness If this be our Holiness what is our prophaneness And shall not the Lord visit for these things Shall not his Soul be avenged of such a nation as this Jer. Shall he not draw his sword and cut off the righteous and the wicked Ezech. 21.3 The open wicked and prophane and the pretending righteous God spared not the old unrighteous world and shall he spare this Repreh 4. Those who are embarqued in the common danger yet quarrel Exhort To hear the eighth preacher of righteousness O Beloved Let not us refuse him that speaketh Hebr. 12.25 Let not us be like the old world when the Lord call'd for Obedience and expected it Vulg. Lat. Expectabat Deus paenitentiam they said God is merciful and so delayed their repentance their returning from sin and turning unto God and so the flood came and took them all away O Beloved take heed that the overflowing scourge surprise not us the Lord is merciful but he is just also and severe against impenitent and unrighteous ones O Beloved let us not be like those Sons of Epimetheus and never fear destruction till it be upon us when it will be too late to fear Like the foolish Bird called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fulica whence some derive the English word Fool that is so improvident that it will take a bait out of the Fowlers hand and so is taken by him O let us now at the length when God's judgments are in the earth and now upon us let us now at the length while it is called to day even in this our day lean righteousness Esay 26. The best Verse in Virgil Discite justitiam This is the only means to obtain the most safe and best grounded and most lasting everlasting peace which is the effect of Righteousness Esay 32.17 First righteousness and then peace the cause must go before the effect Being justified or made righteous by faith we have peace with God c. And Melchisedech is first King of righteousness and then King of peace Hebr. 7.2 The old Poet in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That peace is the Daughter of Righteousness And the best Poet the Psalmist tells us that in these last days Mercy and Truth shall meet together righteousness and peace shall kiss each other that truth shall flourish out of the earth and righteousness shall look down from Heaven Let us therefore hear the Apostle Phil. 4.8 What ever things c. and the God of peace be with you God saved Noah the eighth Preacher of righteousness Quaere What 's meant by saving What means he used to save him The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep to deliver to save to tender and have a care of this answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 32.10 He lead him about he instructed him he kept him as the apple of ones eye whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young tender plant that stands in need of keeping 2. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 28.15 To Jacob I am with thee and will keep thee in all places whither thou goest The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 and is of the same force with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make to live or save alive Gen. 47.25 The Egyptians say to Joseph Thou hast saved our lives To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 20.6 Now know I the Lord will save his anointed so that the word here signifieth out of love and tender affection unto Noah to save him and keep him alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 14.13 O that thou wouldst hide me in the grave and so it signifieth the manner how the Lord did this by shutting him up in the Ark as in a Prison or as in a Grave until the wrath and indignation were overpassed Gal. 3.23 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coercuit cohibuit conclusit Jerem. 32.2 and 52.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem Jer. 36.5 I am shut up Reason Why God saved Noah the eighth preacher 1. In regard of God the Saviour 2. The preacher of righteousness saved 1. He who saves must know how to save be willing to do what he knows and able to do what he knows and is willing to do these are the three principles of action in every rational agent which are most eminent in God our Saviour God knows Noah and every righteous man 2. In regard of Noah the eighth preacher 1. He was a righteous man and therefore such as the Lord will save he is the Judge of all the world and therefore he will not destroy the righteous together with the wicked Gen. 18. Yea 2. Noah was a preacher of righteousness and therefore the Lord tendered him even as himself he that heareth you he heareth me c. as he saith in another respect 3. Yea Noah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of mankind which the Lord resolved he would not utterly destroy of whom was to be born in after Generations the true righteous one the King of righteousness yea the true remnant Observ 1. Noah had used all means possible to save himself yet is not he said here to save himself but God saved Noah the eighth Preacher whence God is the only Saviour Vide Notes in Jer. 31. Observ 2. Though God saves us yet he exempts not us from our utmost endeavour to save our selves ibidem Observ 3. The righteous man is saved with great difficulty The righteous is scarcely saved Observ 4. In the greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most universal destruction there is yet Salvation for some a remnant is even then saved hence we read often of a remnant that escape as Esay 17.6 Consol Confer Notes on Matth. 8.25 Alas what shall become of me The Assyrians compass me about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine iniquities come about me like water the floods of ungodliness make me afraid Mich. 5.5 He i. e. Christ vers 12. shall be our peace When the Assyrians shall come into our Land then shall we raise against him seven Shepherds and eight principal men The Assyrian and Persian Kings had seven principal men as chief Counsellours in the Government of their Kingdoms so many ye read named Jer. 39.3 But the number of seven is Symbolum multitudinis and if eight be added a great number is signified When the Assyrian a type of the Devil comes with seven evil Spirits and his Capital sins then the true Israelites raise against him the seven Spirits Revel 1.4 even Christ cum septiformi spiritu Give a portion to seven and also to eight for thou knowest not c. Ecclus. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.8 The Devil who is of counsel against us and pleads against me And let him plead while thou hast thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. Thine Advocate with the Father 1 Joh. 2.1 2. He pleads for thee the Spirit makes intercession for us Rom. 8. Observ The Lord saves the true Noah's Houshold in the time of the flood as David penned Psal 69. of Christ in his passion so concerning those who suffer with him the Title pro iis qui commutabuntur those who are changed with him from death unto life He saves them by his life Rom. 5.10 The waters draw near unto my Soul These are as the waters of Noah unto me Esay 54.9 10. The Lord saved Noah the spiritual Noah Psal 20.6 Now know I that the Lord saveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalm is of Christ's sufferings and deliverance out of them so Psal 69. understood of Christ in his sufferings They gave me vinegar to drink vers 21. Matth. 27.34 Joh. 19.28 29. This was figured by Jonah whom the Lord himself proves to have been his type Matth. 12.40 41. Jonah 2 2-9 He promiseth to offer sacrifice as Noah also did Gen. 9. Thus God saved the spiritual Noah when he raised him from the dead Act. 13 26-33 Psal 18 4-16 The Lord saved his spiritual Noah from the flood Psalm 69. That this Psalm is to be understood of Christ in the time of his passion is the joynt consent of many both ancient and modern Interpreters Exhort How reasonable is it that the Preacher of Righteousness do his Office preach Righteousness instruct in Righteousness exhort to Righteousness It is the first Text and Argument the Lord commends to his eight Preachers before the flood to preach Righteousness unto the perishing sinful world He created all things that they might have their Being and Man that he might have life even that he might live that life of holiness and righteousness which is the life of God The Lord Jesus Christ came for this very end that he might impart unto us this life and that we might have it in more abundance Joh. 10. And this as it was the first exhortation so it is the very last we read of Revel 22.11 It is that whereby we shall be saved in these perillous times we shall be saved by his life Rom. 5.10 When the Husbandman hath sown his good wheat in the ground is he then content as if he had all his desire when the grass grows up hath he then all he hopes for or doth he expect the seed first die and then bring forth much fruit God the Father is the Husbandman and he sowes the seed of Life and Righteousness in the earth Christ himself is that grain of wheat Joh. 12.24 which is first dead in us and he requires that we be dead with him unto all sin and all unrighteousness that so we may grow up and bring forth much fruit And every Preacher of Righteousness whom God the Father the good Husbandman makes husbandmen as Noah was Gen. What is their desire is it that we bring forth only the blade that we only bring forth leaves of an outward profession the Figtree did so and was accursed He saw Nathanael under this Fig-tree covered with leaves before he came to Christ Or is it that we bring forth first the blade and then the ear and then the full grain in the ear why Our Lord
1 Cor. 7.31 is the fashion of this world passed away If thou be governed by the same Law if thou be the same Man that ever thou wast how hast thou overcome and vanquished the world 4. I shall name only one sign more and that 's a mark of Christs Soldier One principal thing required in a Roman Soldier was stigma the Emperours mark such a mark had the old Soldier of Jesus Christ I bear in my body the marks of the Lord Jesus Gal. 6.17 Enumerat miles vulnera where be thy wounds and scars what hast thou suffered for Christ dost thou bear about in thy body the dying of the Lord Jesus 2 Cor. 4.10 there 's his mark hast thou that to shew Thou undertookest the last Sacrament-day that thou would'st shew forth the Lords death what sin hast thou since mortified Death is the last enemy There 's yet another mark by which the Soldier of Christ is known by this shall all men know that ye are my Disciples if ye love one another have we this mark upon us do we love one another as Christians for Christ's sake art thou not the same man are not thine enemies alive and mighty as David speaks and how then hast thou overcome them O the gross self-deceit of many deluded souls they fancy themselves born of God yet their works declare them the children of the Devil the world hath overcome them they are slaves and vassals to it yet they imagine that they have overcome the world Means 1. Indirect remove things positively hurtful or unprofitable for a soldier of Jesus Christ 2. Direct Both the first are understood by the Apostle 2 Tim. 2.4 The first is that evil in the midst of thee that which hindered Joshuah from the conquest of Ai Josh 7.13 The Apostle was extremely well seen in the Roman Civil Laws whereby the Roman Empire was then governed That speech is almost in so many words extant in the Civil Law touching the Militia Vilia nec debet curare negotia Miles These are the intanglements of the world which howsoever in themselves not unlawful yet burdensom and cumbersom to a soldier of Jesus Christ like Saul's Armour they will not fit David when he grapples with the Philistin They who wrastled of old wrastled naked whence the place and exercise was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their adversary might take no hold of them In figure of this our Lord was crucified naked and when he was to contend with our greatest enemy the Prince of this world saith he Joh. 14.30 he cometh and hath nothing in me O that it were as well with us the Prince of this world comes but hath he nothing in us hath he nothing to lay hold on is there no envy no pride c. 't is his own if thou part not with it he 'l lay hold of it and thee too 2. Direct and positive means are the whole armour of God Ephes 6.11 17. that in the Text is the shield of faith whereby we are able to quench all the fiery darts of the wicked Add to this faith virtue Add to this faith and strengthen it by experience as David did being now to fight with the Philistin 1 Sam. 17.37 The Lord that deliverd me out of the paw of the lion and out of the paw of the bear he will deliver me out of the hand of this Philistin Thus the Saints are wont to strengthen their Faith God hath delivered us from so great a death and doth deliver in whom we trust that he will yet deliver 2 Cor. 1.10 I was delivered out of the mouth of the Lion and the Lord shall deliver me from every evil work and will preserve me to his heavenly kingdom to whom be Glory for ever and ever Amen 2 Tim. 4.17 18 2. Add to this shield of faith the sword of the spirit which is the Word of God by this weapon our Lord overcame the Devil Matth. 4. Be cunning at this weapon be practising it as the Prophet David did day and night Psal 1. Now the Apostle having fitted the armour of God and all the parts of it Ephes 6.13 14 15 16 17. to the several parts of the soul there was none left for prayer The Reason that is common to all and that which joyns the harness together vers 18. The prayer of faith praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance and supplication and with all earnestness Thus did the Captain of our Salvation Luk. 22.44 being in an agony fight or contention with the enemy he prayed the more earnestly till he sweat great drops of blood c. Even so must we pray earnestly in the contention then 's the danger then young soldiers commonly prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cast away their shield of faith But be thou strong saith the old soldier to his Son Timothy Be thou strong in the Grace which is in Christ Jesus and endure hardness as a good soldier of Jesus Christ cast not away thy confidence cast not away thy shield of faith 't is the victory that overcomes the world Repreh Who glory in what Christ hath done c. yet Antichrist works in them it 's good to learn and hear what the works of Christ have been in the dayes of his flesh and what his works have been and are in the dayes of his spirit but how much better and more comfortable are his works when we find him in our hearts subduing our iniquities binding the strong man c Consol Let not the least and weakest child of God and soldier of Jesus Christ despair or grow faint-hearted or pretend inability therefore no superiour degree of Gods children being doubted of it 's a general truth That all that 's born of God overcomes the world But how is it possible for me to overcome the world This conceit of impossibility O how it blunts all endeavours and weakens faith See Notes on Coloss 3.1 They could not enter in because of unbelief Whence it followeth 1. That the world is an enemy 2. But enmity may be smothered and concealed and no danger so it break not out into open hostility the enmity of the world is not such it 's a troublesome importunate and implacable enemy such as exerciseth it's emnity in fighting and troubling us 3. But an enemy cannot properly be said to fight unless it be fought withal Therefore thirdy the world is an enemy which those who are born of God must resist and fight withal 4. And because they who fight with the world are born of God the issue of their fight is prevaling 5. The wonderful power that is imparted by Christ unto the regenerate man who is born of God he fights with the world and prevails Michael with his Angels c. 6. A sixth that faith so much commended in Scripture is a powerful Faith yea beyond all measure powerful such as rests upon omnipotency St. Paul calls it 〈◊〉 〈◊〉