the Jews reckoned the Fifth Commandment for this reason in the First Table Observ 7. This is a ground of brotherly love we are all of neer kin all Adam's Sons nay all the Sons of God all brethren where then is that brotherly love which is the natural tye of brethren those funiculi those cords of Adam whereby we are bound to love one another those cords of our God whence we are taught to love one another 1 Thess 4.9 Did not one God fashion us in the womb Job 31.15 Have we not all one father who is that presently it followeth hath not one God Created us O then followeth an unanswerable question Why do we deal treacherously every man against his brother by prophaning the Covenant of our Fathers Mal. 2.10 pudet haec opprobria nobis Et dici potuisse non potuisse refelli He hath made of one blood all Nations c. Act. 17.26 27. that they may seek God But we even because we seek God we think we may envy one another and hate one another O thou Son of God are these thy Fathers doings dost thou learn these things of thy Father Psal 58.2 There is a great deal of Religion among us but no love no mercy no patience no long-suffering no brotherly kindness doth not Religion consist in these things I wonder wherein the Religion of this present world consists it's a Religion without Religion That which Plutarch tells that the Grecians appealed to the Judicatories of other Nations because they had no Justice among them I may say of Mankind hateful and hating one another If we look for brotherly love we must seek it among the Beasts the Fowls fly by flocks the Fishes swim together by sholes the brute Beasts herd together and fold together yea Birds and Beasts of sundry kinds can endure the one the others noise only men nay which is more strange we who pretend Religion cannot allow another his thought that one should so much as think otherwise than we do except a Bird of Prey which sings not at all come among them then they are hush Repreh 1. This reproves those who look not at God as their Father but look at Adam at the next Father of their flesh as commonly men look at those by whom they get profit or credit He it is that teacheth thee to profit and to get wealth Deut. Exhort 1. To honour our God and Father of all He that honours him he will honour it 's a natural obligation He hath invited us to the marriage of his Son our elder brother and shall we come without our wedding garment It 's a feast of Charity As many as received him to them he gave power to be the Sons of God Joh. 1.12 Exhort 2. To be followers of God as dear Children Ephes 5.1 wherein walk in love As the first Adam was the Son of God so was the second Luk. 1.35 and 3.22 The second Adam may be said to be the Son of God either 1. As born by eternal Generation unto the Father or 2. As born in time unto us and in us Gal. 4. Isai 9. Vnto us a Child is born 1. According to his Eternal Generation so Prov. 8. See Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As he is the Son of God born in time and unto us we may consider him either 1. With reference to the Jews in the fulness of time or 2. With reference to the Jews and Gentiles in these last dayes 1. With reference to the Jews in the fulness of time and so God made choice of Abraham and singled him out of the world lying in the Evil One and made him a promise of Christ to be born of him accordingly when the fulness of time was come God sent forth his Son made of a Woman Gal. 4.4 Hence it is that Matth. 1.1 the Genealogy of Christ is carried up as far as Abraham and no farther to shew that this was the Heir promised to Abraham and afterward unto David Thus in Jury was God known his Name was great in Israel Operatus est salutem in medio terrae God wrought salvation in the midst of the earth Psal 74.12 Salvation is of the Jews Joh. 4.22 Accordingly Jerusalem was the place where men ought to worship vers 21. 2. If we consider the second Adam with reference unto the Jews and Gentiles in these last days The Church of God is much more large Joh. 4.21 Neither at Jerusalem nor in this mountain but the true worshippers shall worship the Father in Spirit and in Truth In every place men pray and lift up holy hands 1 Tim. 2.8 Hence it is That St. Luke carrieth the time of Christ's genealogie up as far as Adam as he that was born the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common good the common salvation Jud. vers 2. Hence it is that as he is said to be born of the Virgin in fulness of time to the Jews to make good the promise unto them So he is said to be born of a Woman in these last days to Jews and Gentiles to make good the promise made to Adam Gen. 3.15 Yea and to Abraham that in thy seed all generations of the earth might be blessed And thus we read Revel 12.1 Of this our Lord is to be understood Joh. 16.16 17 24. A little while and ye shall not see me c. Observ 1. Behold Gods wonderful method in dispensing the means of Salvation unto all men Pointed at by the Poet Alter erit Typhys Atque iterum ad Trojam magnus mittetur Achilles Christ born in Philistia Tyre and Ethiopia Psal 87.4 5. Preached in Ephesus Eph. 2.17 Crucified in Sodom and Egypt in Galatia Gal. 3.1 Revel 11.8 The Jews become Gentiles and the Gentiles become Jews and Israelites Mich. 5.3 Castal whom he promiseth to bring out of Egypt Mich. 7.15 19. Hos 11.1 For the promise was made to the seed of Abraham that should be as the stars of heaven Rom. 9.24 28. This is the son of God the King of Israel The Israelites indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such in whom there is no guile Joh. 1.47 and of such an Israel the son of God is King vers 49. Thus the Jews typed by Judah made David King 2 Sam. 2.4 then the other tribes cap. 5.1 2 3. and in reducing David Chap. 19.41 42 43. Observ 2. Behold then here is the true Shilo come i. e. the son of God so Shilo signifieth his Son the true Isaac the son of the greater Father Abraham The true David born of Jesse i. e. He that is 1 Sam. 17.12 as Jesse signifieth it 's said of him that he went for an old man a type of the Ancient of days The true Josuah i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Nun who is that but the eternal God So Nun signifieth Exod. 33.11 But as the first Adam in his person is not only here considerable but in his nature also So likewise is here the second Adam
finish his work the Porch David prayeth Psal 119.73 Thine hands have made me Oh give me understanding that I may learn thy Commandments These imprint the Fear Exod. 20.20 Lord increase our Faith Pray that the veil of the Temple may be removed that we may behold with open face the Glory of the Lord c. 2 Cor. 3.18 Observ 8. In the ruine of the Temple at Jerusalem read also the ruine and destruction of all like places of worship which are not of so Divine a Foundation nor of so holy a representation as the Temple at Jerusalem was though these were built by devout and religious persons and dedicated to Holy Uses If men be wicked yet trust in Churches and the Services performed in them and think hereby to palliate and cover their evil consciences in their sins These buildings and worships in them are prophaned and abused and lose the end for which they were made and so must follow the fate of the Temple at Jerusalem In the first times after the Shepherd was smitten when the sheep were scattered and Gods hand turned against the little ones when as yet there were no outward Churches nor places of publick worship built Every believing Soul was a Temple of the Holy Ghost wherein they worshipped God in Spirit and Truth But when as now the People of God had a breathing-time under Constantine and the outward persecution ceased and that pious Emperour gave encouragement to the building of Churches and places for the publick worship of God Men then began a sad and evil effect of a good cause to place all their Holiness all their Religion all their Piety in the Church and going to Church and performing some outward Service in the Church while mean time they became worldly-minded ambitious of worldly honours c. like the prophane world Then stood the abomination of desolation where it should not Then began the daily Sacrifice to cease Dan. 12. Then began that prophesie of the Apostle to be fulfilled 2 Tim. 3.1 The last dayes shall be perilous for men shall be lovers of themselves proud boasters lovers of pleasures more than of God c. Now beloved let us bring the consideration of these things a little nearer home Have our Churches and places of Religious worship been used to any better end Have not men placed all their Holiness in them and the Services performed in them Hath it not been a character of a Religious man that he keeps his Church well that he keeps the Sabbath well Yet who sees not but that the same men who keep their Church so well keep their old sins as well they carry them to Church with them they come to Church and pray and the sin remains they hear and hear but the sin remains they receive the Sacrament yet the sin remains and they the same men that ever they were c. With these things men may blind the eyes of men for a time but God knows our hearts and punisheth our hypocrisie for where in all the world hath the hand of the Lord been more heavy than upon those which we call the Reformed Churches that especially which called it self Philadelphia though most unworthy of that name and eo nomine exempted themselves from the hour of temptation that is come and yet coming upon the whole earth And hath not now a long time the Lord dashed us and broken us one upon another and doth not now the Church made as an help to lead men to God and Christ mislead them from God and Christ whereby do men cover their envy their pride c. but by going to Church and performing some outward Service there Did not Sheba the Son of Bicri take Sanctuary in Abel-beth-maacha will our God think ye who is most just do any such execution among those who call themselves by his Name without a just cause Shall not the Judge of all the world do right Beloved when the mystical Temples of God are so wholly defiled in the Porch and Holy what must the issue needs be Both they and the outward Temples and Churches must to ruine together the Lord hath dealt so with places of worship of his own Institution and with the People called by his Name and shall we escape Read I beseech ye seriously and sadly what the Lord saith Jer. 7. from vers 3. to the 15. Facinus quos inquinat aequat Those whom wicked Acts defile The same in time sure do them spoyle There is no man unless extreme partial but must confess this to be our case The second Temple here threatned to be destroyed as afterward it was was built under the Dominion of the Gentiles and while the Jews were in thraldom and servitude and was a type of Christ's Kingdom among the Gentiles if that Temple was laid waste because the inward Temple was destroyed what can we expect but the like destruction outward destructions commonly follow inward if our inward house be desolate what shall become of the outward Observ 1. If the Lord spare not his own Temple shall the Devils Temple escape See Hos 8.14 Ezech. 9.6 1 Pet. 4.17 Exhort Let us labour to get the Lords Spiritual Temple set up in us Psal 5.7 I will come into thine house and in thy fear into the Temple of thy Holiness and 27.4 5. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple and 118.19 Open to me the gates of Righteousness and I will go into them and 138.2 I will worship toward thy Holy Temple All outward Temples and Churches were made for the inward and all their Services were configurations of what should be within us in Gods Spiritual Temple and therefore the Lord conditions the standing and falling of the outward Temple upon the sanctification or prophanation of the inward and therefore those words of the Lord to Solomon 2 Chron. 7.14 they were spoken upon occasion of the dedication of the Temple If my people which are called by my Name shall humble themselves and pray and seek my presence and turn from their wicked wayes Then will I hear in heaven c. Wherefore let us pray to the Lord to finish this good work of Grace among us NOTES AND OBSERVATIONS UPON MATTHEW XXIV 3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as he sat upon the mount of Olives the disciples came unto him privately saying Tell us when shall these things be and what shall be the sign of thy coming and of the end of the world And Jesus answered and said unto them Take heed that no man deceive you For many shall come in my Name saying I am Christ and shall deceive many THe Disciples thought themselves well entered into the Principles of Christianity they now desire to hear prophecies of the Lord Jesus and
pattern in their own imagination Observ If God have a Throne of Judgment then see what is the highest Court whither all appeals lye God is the Judge of all the world Psalm 103.19 The Lord hath prepared his throne in the Heaven and his Kingdom ruleth over all Eccles 5.8 If thou seest the oppression of the poor and violent perverting of Judgment and Justice in a Province marvel not at the matter for he that is higher than the highest regardeth and there are higher than they He it is who corrects all errors all iniquity of Judgment Good God what presumption it is which we read in the ancient Councils to come no nearer to our present times in deciding and judging controversie he who shall think or teach otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be accursed and damnanus we condemn this and that which they had no more understanding of than other men such is the presumption of many in these days who will not suffer men to think otherwise with how much more modesty did Moses Numb 15.34 and Gamaliel Acts 5.35 And the Apostles in their first Council Acts 15. Among us no man thinks he can err Moses and the Council were endued with the Holy Spirit Hear this who ever thou art that judgest and was there ever a more censorious age than this is wherein almost every man censures and condemns every man yea and every thing Jude Verse 10. Mean time this is quite forgotten on all sides judge not that ye be not judged Matth. 7.1 Men can send many miles to get something wherewithal to judge and condemn another yet forget to judge themselves and condemn themselves of their own pride and covetousness and men can judge and condemn the Pope yet nourish a proud Pope as Luther speaks in their own breasts Rom. 2.1 2 3. Beloved we condemn the Spanish Inquisition and our late High Commission but Be not many Masters James 3.1 Little do we consider what we put upon the file of our own sins So long as we see any evil without us we never judge the evil within us The Saints 't is true shall judge the world and sit upon Thrones but examine thy self well art thou such a Saint a covetous Saint a drunken Saint Consol What if man condemn thee Alas he sees but the outward surface of thy life See how the Apostle slights the Corinthians judgment of him 1 Cor. 4.3 4. See how the Prophet Jeremy comforts himself in this case Jer. 20.10 11. Psalm 26.1 Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Examine me O Lord and prove me try my reins and my heart Psalm 43.1 Judge me O Lord and plead my cause against an ungodly nation The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from an unmerciful and cruel people thus when Job's Friends accused him as an Hypocrite he comforts himself in the Judgment of his God Job 16.19 Behold saith he my witness is in Heaven and my record on high My friends scorn me but mine eyes pour out tears unto God Yea Christ himself had no other refuge than the Throne of God Who being reviled reviled not again when he suffered he threatened not but committed his cause to him that judgeth righteously 1 Pet. 2.23 and 4.19 Let them that suffer according to the will of God commit the keeping of their souls to him in well doing as to a faithful Creator 2. Majesty Majesty is terrible and strikes an aw and dread in all those who consider it as the Prophet Esay 2.10 Enter into the rock and hide thee in the dust for fear of the Lord and for fear of his Majesty When therefore we read that God hath a Throne of Majesty then learn with what humility with what fear with what reverence we ought to make our address unto our God in his Ordinances our Father Abraham's example is notable Gen. 18.22 27. Stood Chald. Prayed as in our Prayer he did not sit when he prayed judge in your selves does such a posture as sitting befit a petitioner to the Throne of the Majesty in the highest I speak not here of bold faced prophane people who jeer the Prayers of the Church but of that our common want of reverence at our Prayers would you take it well of your servant Offer this to thy Governour Mal. 1.8 Will their common pretence of worshiping God in the Spirit excuse this their unreverent approach unto the Majesty of God Did not Stephen worship God in the Spirit Did not Paul worship God in Spirit Did not Christ himself worship the Majesty of God the Father in Spirit yet were not these so bold in their addresses unto the Majesty of the great God Stephen kneeled down Acts 7. And Paul bowed his knees unto the Father of our Lord Jesus Christ Eph. 3. And our Saviour himself kneeled down and prayed Luke 22.40 Did not the Levites of old worship God in the Spirit They stood up and praised the Lord 2 Chron. 20.19 And I read that the Seed of Israel stood and confessed their sins Neh. 9.2 Jerem. 15.1 But this they will say is a Ceremony of the Old Law What think men then of Gods worship under the Gospel I read of Stationes and Genuflexiones in the primitive times taken for Prayers but Sessiones never 'till I saw it in the irreverent practices of men yea youth who learn no better from the example of their elders when they stand praying Matth. 11.25 2. What impudence it is What over daring boldness to sin against the Majesty of God For if that were a good argument of David 1 Sam. 26.9 unto Abishai to hold his hand Who can stretch forth his hand against the Lords anointed and be innocent And that unto the Amalekite 2 Sam. 1.14 How wast thou not afraid to stretch forth thinehand to destroy the Lords anointed Then a better argument it must be to every one when we go about to commit any known sin how art thou not afraid to provoke the Majesty of God That fallacy which emboldens men is their hope of prevailing by greater power being full they say who is the Lord as Pharaoh said who is the Lord But he knew to his destruction who the Lord is and so shalt thou too who darest to incense the Majesty of God against thee Dare any of you having a matter against another go to law before the unjust and not before the Saints And 10.22 Do we provoke the Lord to jealousie Are we stronger than he How can I commit this great wickedness and sin against the Majesty of the Great God Let us entertain such meditations as these are when sin offers it self unto us Knowing the terrour of the Lord we perswade men 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Highest God hath a Throne of Majesty in the Highest Then learn to think no low thoughts of God but quae altissima sunt de Altissimo credere As when we hear
Saviour reasons John 8.43 If God were your Father ye would love me and why do ye not understand my speech Even because ye cannot hear my voice ye are of your Father the Devil An heavy aggravation unto those who are not come from God nor brought by him Vnto the ungodly said God what hast thou to do to preach my law c. It was the Father that sent and brought his Son into the world John 4.34 My meat is to do the will of my Father c. John 5.24 He that heareth my word and believeth on him that sent me hath the everlasting life c. He therefore who receiveth not the Son dishonoureth not the Son but the Father also He that heareth you heareth me and him that sent me John 5.23 All judgment is committed to the Son that all men should honour the Son as they honour the Father he that honoureth not the Son c. Christ is an Apostle who worthily receives me Matth. 10.40 receiveth him that sent me John 13.20 Reprov Reproves the world and us in special he came and yet comes into the world and among his own and his own receive him not John 1. The Evangelist upbraids them and us with egregious folly and unthankfulness by declaring the benefit redounding to those who receive him Verse 12. John 5.43 I am come in my Fathers name and ye receive me not if another shall come in his own name him ye will receive The Fathers name is that nature which Paul sets before men His delight is with the Sons of men but the Sons of men take no delight in him favours great favours of Superiours slighted are wont to putrifie into disdain wrath and indignation and so doth this rejection of the first born Son of the Supreme God and therefore this is the condemnation John 3. Exhort To receive and welcome the first begotten into the world Vide Motives in Notes on Joh. 1.12 This promise is we will come unto him Joh. 14 21-24 Were we to entertain a special friend a customer we will do it in the best room in our house for we gain by him but Christ's reward is with him He is come that we might have life and have it in more abundance Whether we have entertained him or no will appear easily to our selves or others Joh. 1.26 As the Father hath life in himself so he hath given to the Son to have life in himself So that appears true which ye read 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life Do ye seek a proof of Christ speaking in me Take heed of taking every one for Christ Try the Spirits many are gone out into the world Remove humane reasonings and imaginations the strong holds held against Christ 2 Cor. 10.4 5. These foxes have their holes in us Matth. 8.20 and birds of the air they have their nests which hinder the son of man from having where to lay his head Matth. 8.20 2 Cor. 11. I fear lest the serpent by his subtilty hath beguiled you He was not received into the Inn but in the Stable I was as a beast before thee Luk. 2.7 Psal 37.22 Prov. 30. Media I would receive him but where shall I find him Where wouldst thou think to find the Son but at his Fathers house Our Lord in the days of his flesh was lost by his Parents and at length finding him they find fault with him and say Why hast thou dealt thus with us Behold thy Father and I have sought thee sorrowing Our Lord answers How is it that ye sought me Wist ye not that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in my Fathers house So the words properly signifie It 's said they understood not the saying Luk. 2.48 49. I hope we do Dost thou seek Jesus knowest thou not that he must be in his Fathers house Where 's that Knowest thou not that Know ye not that your bodies are the temples of the holy Ghost 1 Cor. 3. his house ye are Heb. 3. There is much seeking of Christ Matth. 24.23 24 25 26. 2. And let all the Angels of God worship him In this second we must enquire 1. Concerning worship 2. Concerning the Angels of God who are here commanded to worship Christ Worship is considerable in the outward and inward Act. 1. The Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to cast down ones self and humbly prostrate ones self It is rendred by the LXX most what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text sometime by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to adore or to kiss in token of love and obedience to Superiours which was used in the worship of false Gods 1 King 19.8 Hos 13.2 2. Inward worship is considerable ex parte Rei Deut. 6.4 5 13. and 10.20 Matth. 4.10 and Modi Marc. 7 6. But we have here to speak of that worship which the Angels perform common with men which must be accordingly a spiritual worship And because worship hath reference to a Temple wherein it is performed The Angels and Angelical mens Temple is the Spirit What question is made about the place of worship Joh. 4.23 24 Rom. 1.9 Phil. 3.3 It is the divine nature it self Psal 119.19 20. Open the gates Revel 11.1 and 21.22 That wherewith God and Christ is to be worshipped Rom. 14.17.18 This is to worship God in the beauty of holiness 1 Chron. 16.29 Psal 29.2 and 96.9 Mich. 6.6 7 8. The blessed Spirits are in regard of their office Angels and of their dignity Gods the sons of God Job 1.6 and 38.7 That which is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods is here turned Angels it 's a name common to Magistrates also Psal 82.6 And to Prophets for they are called Gods to whom the word of God came unless that speech be to be understood of Governours and Magistrates only unto whom the word of Wisdom comes By whom Kings reign so there are Gods many and Lords many 1 Cor. 8. But how many how great soever they must worship him who is the Son of God yea God himself there are divers degrees of humble gestures in shewing reverence and honour towards Superiours as bowing the head bending the knee bending the whole body prostration and falling down flat and prostrate which comprehends all the former the Scripture is full of these significations of honour which were of old and yet are used in the East they are all due unto God and given to him bending the body 2 Chron. 29.29 Worshipping falling down and kneeling before the Lord our maker Psalm 95. Now the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text is explained by the Scripture the best interpreter of it self for what Matth. 8.2 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5.15 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The first reason from the worth of the object all worthiness in him In him dwells the fulness of the Godhead
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
force So we read John 7.23 If a man receive Circumcision on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The breaking of the Law of Moses and breaking of the Scripture is not meant only a nulling of either or making either voyd but also a violating disobeying or transgressing of the Law So no doubt it is here to be understood for v. 19. doing and teaching is opposed to breaking the Commandment 4. When Christ is said to come we may understand it either 1. Of his Personal coming in the flesh by taking part of flesh and blood as when he took flesh of the Virgin Mary or 2. Of his coming in the Spirit to his Mystical Body or any Member of it 1 Cor. 11.26 John 6.25 as 1 John 4.2 Every Spirit that confesseth c. Thus John 1.14 The word was made flesh and dwelt in us Now neither of these wayes is it true that Jesus Christ came to destroy the Law 1. Not in his Person for 1 Pet 2.22 He did no sin neither was guile found in his mouth 2. Not in his mystical body or any member of it for do we make void the Law through Faith c. Rom. 3.31 Nor is it reasonable that the Lord Jesus should come either way to destroy the Law or Prophets for 1. They cannot be destroyed but by their Contraries Since therefore the Law is holy just and good it must be destroyed by him who is unholy unjust and wicked for wickedness proceeds from the wicked saith holy David 1 Sam. 24.14 Now the Lord Jesus is so holy and just that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called that Holy thing Luke 1.35 And Acts 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy and just one so every way righteous that Hos 3.5 He challengeth his enemies John 8.46 to convince him of sin in him was no sin 1 John 3.5 2. Had he destroyed the Law he had frustrated and made void the end of his coming which was to take away our sin as the Apostle reasons 1 John 3.4 5. 3. The murderer and the thief come to such an end for such an evil intent as to kill and to destroy The Lord Jesus he cometh to save and give life John 10.10 with John 12.50 4. It is the Devil's end to destroy the Law of God and the coming of the inward Antichrist The Son of Perdition is after the working of Satan c. 2 Thes 2.9 Therefore the end of our Lord 's appearing and coming is quite contrary unto that of Satan and his Son that he may dissolve the works of the Devil 1 John 3.8 Doubt Though this be true yet are there many Scriptures that seem to affirm the contrary for Jerem. 31.31 I will make a new Covenant c. Hebr. 8 7-13 John 19. It is finished Ephes 2.14 15. Col. 2.14 Acts 10.24 For Answer to these Scriptures we must know that there is 1. The Will and Law of God which we call natural as that which God hath written in the hearts of all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 2. That which we call positive as all Nations besides the natural Law have their civil and positive Laws 1. The former of these is altogether immutable according to which our Lord Jesus lived most exactly and destroyed not with the Prophets conformable thereunto 2. The latter is either 1. That which was revealed as a Rule for the time of God's outward worship which they call the Ceremonial Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 2. That which was given for the maintaining and establishing of humane Society which is called the Judicial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Question is therefore concerning these two latter kinds of Laws Ceremonial and Judicial 1. As for the Ceremonial Laws they were never intended to be of longer continuance than until the time of Reformation Hebr. 9.9 10. And therefore they have their name Ceremoniae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for a time to endure and as they are serviceable unto the principal commandment of God which is life everlasting John 12.50 And therefore they were to have their end when the Child for whose sake they were given was grown up and become a man For an Infant hath need of swathing and swadling clouts and great care and circumspection is to be had until it be grown up according to which the Apostle speaks That we be no more as Children carried about with every wind of Doctrine c. Ephes 4. So Gal. 4.1 Now although these in their time were to vanish yet did not our Lord destroy these but himself was subject to them as being Circumcised and presented in the Temple c. 2. Nor much less destroyed he those other positive Laws which we call Judicial but was subject unto them both in his Person and in his Mystical Body for if the Civil Laws and Sanctions of men be to be obeyed by Christians As there is no doubt but they are according to Rom. 13.1 Titus 3.1 1 Pet. 2.13 14. How much more are those Laws to be observed which hath God himself for their immediate Author and Law-giver Nor doubt I but that a Christian Commonwealth ordered according to those Laws would be the most exact people in the World yea although this Law were made voyd in its time When the Jews Commonwealth for their Rebellion and disobedience was to be destroyed according to that Rule in the Law sublato principali tollitur accessorium Yet we may hence note the manifold wisdom of God and find that of the Wise-man to be most true Eccles 3.14 For howsoever the carnal Commandment might seem to have an end yet the Law of the Spirit of life into which all those Ceremonial Laws are resolved and the Law of Equity which is the principle of all judicial Laws is everlasting therefore Circumcision and the Pass-over are said to be for ever because Col. 2. Philip. 3.3 1 Cor. 5. We are the Circumcision which worship God in the Spirit Obs 1. Whence we cannot but take notice of their notorious spiritual pride who alto supercilio with great despiciency speak of the Ceremonial and judicial Laws of God not considering their own folly for every proud man 's a fool nor their own insufferable presumption that they should dare to slight those Laws which proceeded from the only wise God which every one of them have their spiritual Symbolical and Mystical Understanding such as holy David prayes to the Author of them that he would teach him Teach me not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the moral but also the ceremonial and judicial Laws whose mysteries if inquired into will exercise the most profound understanding of the wisest and best men Obs 2. Note hence the accomplishment of the Types in the Lord Jesus Christ who fulfils them How often read ye in the Book of Joshua that Joshua did
a Spirit he expects of man a spiritual worship and accordingly gives him a spiritual Law which reacheth to his heart and spirit and requires of him a proportionable spiritual service and obedience Obs Hence we learn that whereas outward effects only seem to be forbidden by the Law of God as killing or murdering hereby are principally to be understood their impulsive causes as wrath and hatred So that murder is first in the heart saith our Saviour Matth. 15. whence it proceeds and is acted by the hand and tongue but the heart is murdrorum officium c. See Notes on Matth. 15. Obser 1. 2. Hence it appears that there are divers kinds of murders outward and inward The Jewes took notice only of the outward So one of them Thou shalt do no murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hand or tongue But our Lord teacheth us that there is a murder committed in the heart and therefore out of the heart proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murders the word is Plural c. See Notes Matth. 15. Obs 3. A man may possibly be a Murderer who yet layes no violent hands on any one himself or another and that in regard of a threefold object 1. Himself 2. His Neighbour 3. His God Vide Notes as above NOTES AND OBSERVATIONS UPON MATTHEW V. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I say unto you that whosoever is angry with his Brother without a Cause shall be liable to the Judgment c. IT is locus difficillimus The words contain our Lord 's spiritual exposition of the Sixth Commandment Herein we have 1. A Supposition of a Law broken 2. An imposition of a penalty for the breach of that Law The Law and breach of the Law and penalty or punishment of that breach are all considerable in three degrees proportionable one to another The Law prohibits 1. Anger 2. The effects of anger in reproachful words 1. Less as Racha 2. Greater as Fool. The breach of this Law is likewise in three degrees 1. Anger unadvised undeserved 2. Calling our Brother Racha 3. Calling him Fool. The penalty of this threefold breach of the Law is also considerable in three degrees 1. The Judgment 2. The Council 3. Hell fire All which we may reduce unto these following divine Truths 1. No man ought to be angry with his brother without a cause 2. Whosoever is angry c. shall be liable unto the Judgment 3. No man ought to say to his Brother Racha 4. Whosoever shall say to his brother Racha shall be liable to the Council 5. No man ought to say to his Brother thou Fool. 6. Whosoever shall say unto his brother thou Fool shall be liable to Hell fire 7. The Lord saith this to his Disciples 8. Ye have heard indeed that it hath been said to them of old time c. But the Lord saith to his Disciples Whosoever shall be angry with his brother c. I spake of the first of these before come we to the 2. Whosoever is angry with his brother undeservedly unadvisedly shall be liable to the Judgment Wherein 1. What a Brother is 2. What to be angry with him 3. What without a cause or undeservedly to be angry with him I shewed in opening the former point it remains that I shew what the Judgment here is 2. What it is to be liable to the Judgment By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here we are to understand not the Act of judging but the Judges themselves and their sentence Now the Judges among the Jews may be considered either according to their objects or things and persons whereof they judged or according to the subject places where they judged 1. The objects or things and persons which they judged were either civil as mony-matters or capital as those that concerned the life 2. As concerning the places of Judicature what City or Town soever had a number of Inhabitants fewer than one hundred and twenty that Town or City was judged by the Triumviri or three Judges only who handled only civil businesses as matters between man and man But if the Inhabitants of any City or Town were one hundred and twenty or exceeded that number their number of Judges were three and twenty who took cognizance of criminal and capital businesses and these Judges sate in the gates of their Cities of which Amos 5.15 Whoever therefore had slain a man wilfully he was liable unto this judicature Besides these two less jurisdictions there was the great Synedrion or Session of Judges which consisted of 72. Judges of which our Lord speaks in the next words Now as in the Civil Affairs as the Crimes were greater they belonged to greater and higher Judicatures which took cognizance of them So our Lord here saith that in spiritual businesses as the crimes were greater so they were to be judged by greater Judges and liable to greater penalties As here he whosoever he is that is angry with his Brother shall be liable to the Judgment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth subject obnoxious or liable unto something as Hebr. 2. subject to bondage See Notes on Hebrews 2. He then that is angry with his Brother undeservedly and unadvisedly is liable unto the Judgment 1. The censure of his own Conscience 2. The Judgment and censure of the spiritual Judges or Judges of spiritual things And 3. The final censure and judgment of the great and universal Judge Reason Is in regard of 1. Our Brother 2. Our Elder Brother or 3. Enemies to both 1. In regard of our Brother with whom one is angry unadvisedly and undeservedly He who is so angry with his Brother is a murderer of his Brother and his anger may be called Murder for whereas every sin hath the name from the end whereat it aims See Notes on Matth. 15.19 20. And there is reason and justice for this severe proceeding among men for if the Act it self were as possible and feasible to the Traytor as the will and passion is he would as soon perform the Act and deed as plot and will it 2. In regard of our Elder Brother the Lord Jesus Christ for when we are angry with him we go about to kill him and when we are angry with any of our brethren for his sake we then also go about to kill him 1. When we are angry with him our Lord told the Jews John 7.20 Ye go about to kill me c. See Notes on Philip. 2. ad finem 2. And the like may be said of our anger against our Brethren for his sake For when we sin against our brethren and wound their weak consciences we sin against Christ 1 Cor. 8.12 And so he becomes wounded of our iniquities and bruised of our transgressions Esay 53.5 And therefore the Lord complains that Saul persecuted him when he persecuted the Church 3. There is reason also if we shall consider the enemy of both the Devil himself who is Abaddon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev.
dispensation and appease their clamourous Consciences with one form of Godliness or other and are outwardly minded measuring God's love by outward favours which may befall alike the good and evil as well him that sweareth and blasphemeth as him that feareth an oath Eccles 9.2 while men know no other worship of God then what may be seen or felt the holy Spirit of God puts forth its self and would work in us but finds no compliance no acceptance in us Lo he goeth by me and I see him not he passeth on also and I perceive him not Job 9.11 and 33.14 Exhort 1. Speak not evil blaspheme not the Spirit of God He deserves our best words speak good of his Name Exhort 2. Consider the danger wherein we are even of the greatest sin Prov. 22.3 if we be wise we will take heed not onely of that sin it self but of whatsoever leads thereunto as Adam charged our first Mother that she should not touch the Tree of Knowledge and the wise man his warning of us to take heed of the strange woman Prov. 5.8 Seeing therefore our standing at a stay and withstanding the holy Spirit in the good motions of it which would lead us unto Repentance Faith and new Obedience even to the subduing of all our Spiritual enemies we had need beware Obser Note the greatness of the sin When that Mongrel Levit. 24.11 had blasphemed the Name of God though there were officers among the people Rulers of Thousands of Hundreds of Fifties and Tens The people understood this sin to be none of the smaller matters to be judged by them but among the greater matters Exod. 18. and therefore they brought the blasphemer unto Moses 2. Nor held Moses the business to be other than of the greatest consequence in that he durst determine nothing of himself but appeal to the Majesty of the most high God 3. The Lord himself sentenceth the blasphemer to be stoned by the whole Congregation and Decrees for the future That whosoever blasphemes his God shall dye the death 4. His Parents are described of what Nation and Family they were and his Mother named that a brand of infamy might be set upon them who had neglected their Sons education and not brought him up in the fear of God Add hereunto what signal punishments were inflicted on blasphemers Cain despairs as thinking that God either would not or could not forgive his sin had a mark set on him And Pharaoh perished for his blasphemy Antiochus confesseth that all his troubles came upon him for the same cause 1 Mach. 5. and Nicanor that blasphemer his Host was wholly routed and himself first slain in the battel 1 Mach. 7. And the Constitutions and Lawes of Kingdoms and Common-weals have ratified this but of this before We have not to deal with such a God as judgeth superficially Heb. 4.12 Jud. 14.15 Wisd 1. When the Lord Jesus heard the Jews blasphemy against the Spirit Mat. 12.24 being to denounce this Sentence That their sin should not be remitted vers 25. He is said to have known their thoughts But is there not a Blasphemy beside that which is uttered by the mouth No doubt there is both in the heart and in the life for the fool said in his heart there is no God And since Blasphemies are reckoned among those unclean things which come out of the heart and defile the man surely they were in the heart before Mat. 15.19 Mark 7.22 Mat. 9.4 Mark 2.7 8. Act. 8.22 Simons blasphemy was in his heart There is also a blasphemy in the Life for as there is a denying of the Lord in Works even by them who in their words confess him Tit. 1.10 So is there also a blaspheming of the Lord in Life and Works even by those who bless him with their mouths Esay 66.5 Jer. 50.7 Zach. 11.5 Thus 1 Macchab. 1. we read of many abominations wrought by Antiochus as Idolatries Murders prophanations of the Temple c. but few words spoken throughout that Chapter Cap. 2.6 Matthias is there said not to hear the blasphemies that were spoken but to see the blasphemies that were committed And truly these seem to be the greater blasphemies as those which cause others to blaspheme The Lord judged David and gave him his life but because he had made the enemies of the Lord blaspheme his Child must dye 2 Sam. 12.13 14. And as truly as it was spoken of the Jews that through breaking of the Law they dishonoured God so that his Name was blasphemed among the Gentiles through them So no doubt by our sleighting of the Law of God as not belonging unto us and by our disobedience unto the Gospel and walking unworthy of it the Name of God and Christ and his Holy Spirit is blasphemed among Jewes Turks and Heathen Justinian the Emperour punished Blasphemers with death Lewis the Ninth of France stigmatized Blasphemers with an hot Iron and when sute was made in behalf of one Guilty he would not hear any Intercessor for commutation of the punishment but made this Answer I should count it an honour to me saith he if I should receive the same brand in my forehead if by that means I might free my Kingdom from the guilt of such a damnable sin Others have condemned them to shame in the Stocks or Pillory others have sentenced them to be cast into the Sea The Apostle who better knew the heinousness of the sin delivered over Alexander and Hymineus unto Satan that they might learn not to blaspheme It is observed by Historians that when punishment of this sin is omitted and blasphemers winked at the Great Judge of all the world takes the business into his own Cognizance and involves Houses Cities Kingdomes and Common-weals in a common ruine NOTES AND OBSERVATIONS UPON MATTHEW XIII 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery or mysteries of the kingdom of heaven but unto them it is not given AN Argument I hope that 's fit for this present Auditory and the occasion of this meeting for all men desire Knowledge saith the Philosopher and these are the times whereof Dan. 12. foretold that men shall run to and fro and knowledge shall be increased And the Text is a Text of Knowledge but every man is not a meet Auditor nor able to attain unto the knowledge of mysteries They are more proper for Disciples for to them this Text was directed and I hope there are many such and so fit for this Learned Assembly And if there be among you any such Athenian strangers who spend their time in nothing else but either to tell or hear some new thing which is the business of most men now a dayes the Text is fit for them too for it contains no less than matters of State the mysteries and secrets of a Kingdom And how seasonable is it now when the Lord is about shaking all the Kingdoms upon earth
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
Hag. 2.7 That the desire of all Nations should come Observ 2. Stars of the greatest Magnitude move not without due observation and how can this Bright Morning Star the Lord Jesus Christ as He is called Rev. 22.16 How can he move either to or from his Temple without our due consideration of him All his motions all his actions are our instructions He comes to his Temple Hag. 2.7 Mal. 3.1 And why must Haggai and Malachy of all the Prophets make this honourable mention of his Coming Haggai in his name carrieth the reason of it Haggai signifieth a Solemn Feast or festival Solemnity See Notes on Hebr. 2.14 principio Mysticé What is this Temple to us what doth Christ's coming to it acting in it or departing from it concern us The Lord hath more Temples than one He hath his Temple in Heaven Psal 11.4 He dwells in the Light inaccessible 1 Tim. 6.16 His body is his Temple Joh. 2.19 20 21. He spake of the Temple of his Body As for the Temples made with hands what saith the Lord Heaven is my Throne and the Earth my foot-stool Esay 66. And do not I fill Heaven and Earth saith the Lord Jer. 23. yet saith he let them build me a Tabernacle a Sanctuary and I will dwell in the midst of them Exod. 25.8 which the most wise Solomon wonders at 1 King 8.27 'T is true The Heaven of Heavens cannot contain him He is incomprehensible so that if we look for his adequate Temple we shall find no other but himself and therefore Revel 21.22 I saw no Temple therein but the Lord God and the Lamb was the Temple of it How much more may we wonder at the Lords condescent Rev. 21.3 The Tabernacle of God is with men word for word Immanuel so much he had said before Exod. 25.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them and 29.45 46. which our last Translation hath amongst them O Beloved we are not willing I fear that God should be so near us and therefore we turn it among you which when it cannot be avoided they were forced to render it in you For know ye not that Christ Jesus is in you 2 Cor. 13.5 And know ye not that he is so in you as in his Temple It was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Principle taken for granted that all Christians knew that they were the Temple of God 1 Cor. 3.17 Know ye not that your Body is the Temple of the Holy Ghost 1 Cor. 6.19 This Temple is also more publick In whom all the building fitly framed together groweth up unto an Holy Temple in the Lord Eph. 2.21 Now whereas every Believer and the whole Church of Believers may be called the Temple of God according to the Scriptures some analogie and proportion here must be between the Temple and Believers The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Temple at large had three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Porch 1 King 6.3 which was called Solomons Porch because there Solomon was wont to pray Here was 1. the Laver 2. the Altar 2. The second part of the Temple was the Holy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3. which had the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be potent or mighty whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Palace In this was 1. The Table of Shew-bread 2. The Candlestick 3. The Altar of Incense 3. The third part of the Temple was the Sanctum Sanctorum the Holy of Holies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 6.19 which signifieth the Oracle whether because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ten words were in the Ark there or because the Oracle or word of God proceeded thence from between the wings of the Cherubim which covered the Mercy-Seat there hitherward they who came to enquire of the Lord directed their Prayer Psal 28.2 Answerable unto these three parts of the Temple there are three parts of the man Body Soul and Spirit 1 Thess 5.23 beside many other places of Scripture Know ye not that your bodies are the Temples of the Holy Ghost 1 Cor. 6.19 The blessed Virgin bare him in her body And three degrees of Worship Service and Obedience are answerable hereunto 1. Fear Psal 5.7 I will come to thine house in the multitude of thy Mercy and in thy Fear I will worship toward the Temple of thy Holiness therefore ye read that Christ began his Spiritual Temple with Fear Act. 2.43 And they were daily in the Temple vers 46. which could not be in the most Holy nor Holy which were proper to the High Priests and Priests therefore their meeting together was in the porch Act. 5.12 In this state were they who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was and is the common state of Christ's Disciples the Law makes impression of this Fear Ex. 20.20 In the second part of the Temple were they who had attained unto the knowledge of the Holy Prov. 30.3 who were enlightned with the lamp of Faith and had tasted of the good Word of God the Shew-bread the Heavenly Gift Heb. 6.4 For 2. the Service answerable to the Holy is Faith and the obedience of Faith David thus was in the Sanctuary never otherwise Psal 73.17 Vntill I went into the Sanctuary untill he now attained unto the Holy Faith They who attain unto this state and condition have strength and power against their Spiritual enemies 1 Joh. 5.4 Therefore the Holy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong and powerful 3. The Service answerable to the Most Holy is LOVE and the obedience of Love 1 Pet. 1. This is the worship of God in the Spirit Joh. 4. From this state and condition of the Christian Church the Lord would have his Oracles delivered to the Sons of men for this place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Word the Oracle What was before delivered to the People by Scribes learned in the Letter of the Law must in this state be delivered by such Scribes as are taught unto the Kingdom of God The literal understanding of the Word is full of difficulty whence arise Controversiae Spinosae as they are called thorny troublesome controversies and disputes And therefore that City in Joshuah chap. 15. and 15. which was called Kirjath Sepher the City of Letters the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called also Kirjath Sannath the City of Bushes vers 49. and the Law was given in Mount Sinai But when now men attain unto a Spiritual understanding they who before were Ministers of the Letter and were encumbred with thorny controversies become Ministers of the Spirit and they who served God before in the oldness of the Letter now serve him in the newness of the Spirit And therefore when Joshuah had conquered Kirjath Sepher chap. 15.15 otherwise called Kirjath Sannath the name of the City was changed to Debir an Oracle the Living Word in such becomes an
other two subordinate Axioms are contained 1. The buildings of the Temple were notable 2. The Disciples came to shew them our Lord. 1. The buildings of the Temple were notable The other Evangelists who report the same story speak this more plainly St. Luke Chap. 21.5 The Temple was adorned with goodly stones and gifts And therefore in St. Mark 13.1 it is said by one of his Disciples What manner of stones and buildings are here Surely nothing was wanting either of sumptuous Materials or curiosity of Art or industry and pains Josephus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A work of all that we have either seen or heard of the most admirable both for structure and greatness and sumptuousness in every part of it Tacitus calls it Immensae opulentiae Templum a Temple of immense riches Not to speak of that vast store of Gold and Silver and other Materials prepared by David and his Princes for the building of the First Temple 1 Chron. 29. per totum which seems to have been the greatest part of the spoils of the Canaanites laid up in the Lords Treasury for that purpose After this Temple was destroyed by the Chaldeans it having now stood above 400 years it was afterwards repaired by Joshuah the son of Josedec and Zorobabel by Commission from Cyrus though much hindred by Tatnai and Shetherboznai The Reason why these buildings of the Temple must be so notable yea wonderful may appear from consideration of the finis cui the end for whom and for whose honour they were made and that 's no other than God himself who is wonderful and therefore the Name of God is usually added to things excellent in their kind as the Cedars of God i. e. great Cedars the mountain of God i. e. an high Mountain the Temple of the Lord i. e. an Excellent and magnificent Temple Another Reason may be from consideration of the Efficient the Builders who reared this sumptuous Edifices for the consideration of what we do that it is for God his honour glory and magnificence it will draw out of us all our ability skill pains and industry Hence it is that Temples and Churches in all Ages and among all Nations have been the most beautiful and magnificent of all other Buildings as that of Diana of Ephesus So 2 Sam. 6.14 with v. 20 21 22. The house must be very great Observ If the building of the outward Temple were so notable so wonderful what is the inward Temple how wonderful is that David speaks of this Temple Psal 139.14 I am fearfully and wonderfully made c. He speaks there of the Temple of his Body How much more wonderful are they who are within that Temple The Gate of the Temple even of the Porch was beautiful and glorious how much more glorious is the Temple within These men saith the Lord to Joshua the High Priest that are with thee are wonderful Zach. 3.8 Ancient Structures great and magnificent Buildings are very taking especially such as are dedicated unto divine use even the Disciples of Christ especially young Disciples are much taken with such After our Lord Jesus was now come out of the Temple then the Disciples came to him to shew him the buildings of the Temple Men of that growth commonly admire the outside of things men look at the outward appearance There be also those of greater growth who look at the Ark the Cherubims the Mercy-seat and all the beauty of the most Holy and out of measure rejoice in them and is any one to be blamed for that surely yes if in mean time they over-look the daily offering in the Holy regard not the Forefront and Porch of the Temple Beloved let us fix our eyes upon better Buildings than these are behold the Porch or Forefront of God's Temple what is that but the fear of the living God This is the beginning of wisdom the Entrance into God's Temple Hereby we depart from evil This makes the difference between the holy and unholy place Into this no uncircumcised may enter Ezech. 44. uncircumcised in heart and uncircumcised in flesh but the circumcised only Such circumcised ones are they who put away the sins in the flesh Col. 2 11. and worship God in the spirit Phil. 3.3 By this fear as we depart from evil so we turn unto God and his Goodness Hos 3.5 Jerem. 4. If thou wilt return O Israel return unto me This turning is wrought by the true Elias the Tisbite i. e. the Turner John Baptist who prepared the way of the Lord Matth. 3. and 4. This is the crying voice in the wilderness even the wildred heart of man This awakens the Faith which is the true Holy in the Heart and this Faith is the living Word which is in the mouth and in the heart Rom. 10. this faith purifies the heart Act. 15. and hereby the man is justified from the sin offering up the dayly sacrifice upon the Altar even the patience of Jesus In this Holy we are enlightned and strengthned for here are the Lamps and here is the Shew-bread which strengthens the mans heart Psal unto obedience for this David prays Send out thy light and thy strength Psal 43.3 and 44.3 Before we can enter into the most holy the Veil must be removed what is that but the flesh of Christ Heb. 10.20 the veil which is his flesh and how is that removed by mortification and daily taking up the Cross in the willing obedience of Faith whereby we die with Christ according to the flesh and live again with Christ according to the spirit And by this suffering our conformable death with Christ the Veil is done away as at the death of Christ the Veil was rent from the top to the bottom And now the most Holy appears even the Life of God in more abundance Joh. 10. even the propitiation and perfect and full forgiveness of Sin even the perfect love of God and our Neighbour figured by the two Cherubims spreading their wings even the Rest of all the Children of God which the Apostle tells us remains mains for all the Children of God even the holy Spirit of God shed in the heart even the perfection it self And here in this state he that is in Christ is a new creature old things are passed away though we have known Christ according to the flesh yet henceforth know we him so no more In this state the Kingdom is the Lord's Here is the marriage of the Lamb with the Bride made ready cloath'd in fine linnen even the righteousness of the Saints Revel 19. whereby he endows her with all he hath even his Name and Being Si tu Caius ego Caia He the Lord our Righteousness Jer. 23.6 and she the same Jerem. 33.16 Here is the spiritual Union between God and Man which we would call Deification if the world could bear it which is no other than the participation of the Divine Nature 2 Pet. 1. when God and man have one
of a Lamp but the match or wicke of the Lamp which is of an earthly substance and sends forth a fuliginous and smoaky soyl What furthers the clear and bright shining of a Lamp but putting oyl to it and stirring up the match or wick both which we have in the forenamed place Exod. 30.7 8. Let me now remember you what the true and Spiritual Lamp is what else but the Divine Doctrine of the Law and Gospel What hinders now the bright and clear burning and shining of this Lamp of the Divine Doctrine but the earthly and carnal sence of the word for the Lamp of Divine Doctrine hath a letter and a spirit The spirit hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.14 We know that the Law is Spiritual Two things therefore hinder the clear shining of the Lamp of Divine Doctrine 1. the more litteral understanding of the word 2. the soyl of false glosses interpretations and translations cast upon it Mean time we do not go about to disparage the Letter of the Divine Doctrine for howsoever it straiten and hide the spirit yet hath it in self a good meaning as where it 's said Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn it s a work of mercy to the beast so houses full of good things in the Gospel they are blessings of God to the man so Exod. 25 37. thou shalt make the seven Lamps thereof and they shall cause to ascend the light thereof that it may give light over against the face of it so Revel 4.5 there were seven Lamps burning before the Throne which are the seven spirits of God all these are good sences although the litteral sence obscure and hide the Truth and therefore the letteral sence is good although the spiritual be better and for the understanding of it we necessarily trim the Lamp top the Light yet what we take off we do not throw away or tread under foot as we are wont to do with the snuff of a candle and therefore Exod. 25.38 the snuffers and snuff-dishes were to be made of pure gold to receive what might seem redundant or fall off that nothing be lost What helps and furthers the burning and shining of the Lamp of Divine Doctrine but works of Righteousness and Mercy Exod. 25.37 The word we render to trim the Lamp is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to make good as by correcting or amending what 's amiss and helping and exercising in the good Thus the Lord speaketh in Jer. 7.3 Amend your wayes and your doings so 18.11 Return ye every one from his evil way and make your wayes and your doings good 4. Observe here the common duty of all Gods People especially the Ministers of the Gospel of Jesus Christ to trim the Lamp to preserve the purity of Gods word Prov. 6.23 His Commandment is a lamp or candle and the Law is Light The Doctrine of Conversion and Repentance preached by John Baptist is a burning and shining light the purity of the Gospel that greater Light that shines to them that sit in darkness and the shadow of death Mat. 4.16 To them Light is sprung up for so it is ordered by the Father of Lights that every less Light shine unto a greater as the Lord commanded Aaron to trim the Lamp continually from the evening untill the morning Exod. 27. fine that the Divine Light may so shine and ascend up in the dark world until the day dawn and the Day-star arise in our hearts 2 Pet. 1.19 5. Hence we learn what the true Catholick or Universal Church is what else but a company of Virgins chast who keep under their bodies but those other foolish ones are yet called Virgins therefore these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Virgins as if we should English the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those notable those eminent those excellent ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies eminency and excellency those who shine as lights in the dark world in the midst of a perverse and crooked Generation Such Virgins who are alwayes prepared to go forth to meet the Bridgroom Here is great need of Consolation or Comforting the poor souls of many who droop and languish and are in danger of despairing of the Bridegrooms coming for so Sion saith The Lord hath forsaken me See Psal 9 10 11. 6. Hence we learn how to apply the holy Scripture unto our selves and how those things which were dark and hard to be understood may be cleared and made easie to us Gen. 1. 't is said the Earth was without form and void what this is to us ye read God said Let there be light God that commanded the light to shine out of darkness hath shined in all our hearts So my Spirit shall not alwayes non invaginabitur it shall not alwayes be like a sword in a scabbard which sword of the Spirit is the word of God Eph. 6. so likewise there are great promises made to Israel and Judah but what are these to me read Psal 73. so we may say of Circumcision 'T is that of the heart Col. 2. Phil. 3.3 For we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh and also the Passover what Notes it but that we pass from death to life from the sinful life to the life of Righteousness there are great blessings promised to Gods People Deut. 28. and Levit. 26. beside other places Such were Corn and Wine and Oyl c. and God is said to have blessed Abraham in giving him Sheep and Oxen Men-servants and Maid-servants Silver and Gold wherein Job is also said to be blessed the Prophet teacheth us to top the light to trim the lamp Esay 65.16 And he gives us the reason for the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straitnesses of legal and ceremonial promises and blessings which consisted in earthly things they shall be forgotten by the Disciples or Learners of Christ and therefore he that sweareth shall swear by the God of Truth i. e. by Christ who is the Truth and by him comes Grace and Truth the Ceremonial Law and Services thereof the Promises the Blessings these came by Moses but the Truth of all these came by Jesus Christ He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amen the Faithful Witness This reproves the blindness and folly of all meer litteral understandings who dote only upon a litteral meaning of Gods word and neither know nor acknowledge any spiritual meaning thereof I should not trouble my self with such inconsiderable men as these are were there not many at this day who mind only earthly things yet would be thought to know the heavenly also when they know only the meer letter of the Scripture having no spiritual understanding of it and therefore clamour against the things that they know not as when 't is said that John Baptist comes in the Spirit of Elias or that John
their Forefathers who by their unbelief and disobedience fell short of that Rest Heb. 4.1 he exhorts them and us also Let us fear saith he c. O Beloved do not the most of us at this day put off this business of the greatest moment yea and that which is the only necessary thing until it be too late Josh 18.3 And Joshuah said unto the Sons of Israel how long are you slack to go to possess the Land which the Lord God of your Fathers hath given you What else is this inheritance but the Eternal Life and Happiness 2 Pet. 1.4 and the Promise is made to Vs and to our Children Acts 2.30 the gate of Mercy and Grace in Jesus Christ yet stands open yet who sees not how we prefer any thing before it We read what happened to the Jew that was not Circumcised the 8th day and therefore Circumcision was administred though on the Sabbath day as for the Circumcision made without hands who serve and worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh but who puts not off that Si spes refulserit lucri if there were a gainful commodity to be had now and it were too late to morrow would'st thou not leave all things and about it Suppose thou wert a Servant and the Pretor as of old should invite thee at such a time to come and be made Free would'st thou fail Now thou art the servant of Sin and Satan and the Lord calls thee to freedom yea to be a fellow-Citizen with the Saints and of the houshold of God and what excuses doest thou frame exactly against thy self An Act of Oblivion is published and remission and pardon promised to all who come in by such a day will any think we defer remission and pardon of sin yea and Eternal Life is promised to all who come unto God by Jesus Christ yet the pleasures of sin for a season invite us O what delights there are at Gods right hand for ever more we regard not thou art past the flower of thy Age think not so of the 11th hour as of the first If such a Physitian there were who could make thee young again who would not go unto him speedily Why the Lord promises thee now the Old Man is corrupt with deceitful lusts yet to renew thee in the Spirit of thy mind but the belly has no ears thou preferrest the present good before Eternal bliss and happiness let us be exhorted to petition Lord Lord open He is gracious he admits all who come to him with timely repentance NOTES and OBSERVATIONS on MAT. 25.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward came also the other Virgins saying Lord Lord open to us But he answered and said Verily I say unto you I know you not WE have heard the joyful Event of the wise Virgins due Preparation they went into the Bride-chamber and the door was shut Come now to the sad Event of the foolish Virgins undue or non-preparation their late Coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their importunate and unseasonable petition for entrance into the Bride-chamber they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord Lord c. And the Answer of the Lord to their Petition All which we may resolve into these Divine Truths 1. The other Virgins came 2. They said Lord Lord open unto us 3. They came afterward and said Lord Lord open unto us the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they came afterward which implies a want or frustration as when by negligence men are deprived of time and opportunity of doing what might or ought to have been done 4. The Lord said Verily I say unto you I know you not We may remember that the twelve first verses of this Chapter are only the Protasis or proposition the first part of a Parable which is grounded on an ancient custom as hath been shewn The Apodosis Reddition or second part of the Parable is to be supplyed by comparing Spiritual things with Spiritual as hitherto I have endeavoured to do 1. Now to come is to believe yea desire yea hope yea to be willing all these are motions of the Soul and are in all men good and bad as here in the foolish Virgins for they believe and hope that they shall enter into the Bride-chamber do we not hear even profligate wretches and wicked men when they would seem to affirm some undoubted Truth say as they hope to be saved as they hope to live c. This discovers a great deal of false Faith and Hope and much ungrounded confidence in the world It 's held for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which every man takes for ganted he believes he hopes he is confident he is assured he shall be saved he shall find mercy with God Whereas indeed this conclusion which men take for granted and are taught first of all undoubtedly to believe if well examined will appear to any reasonable man to presuppose and require two premisses out of which it must necessarily be inferr'd As thus He that repenteth and forsaketh his sin shall find mercy I repent and forsake Therefore I shall find mercy The foolish Virgins and all foolish men and women whose pattern the foolish Virgins are they believe and it is a great part of their folly that they believe only the Conclusion that they shall be saved that they shall find mercy c. without giving any heed or regard unto the premisses and so in a matter of the greatest moment and consequence in the world put a fallacy upon themselves and foully deceive their own souls and therefore the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable illogical and wicked men who have no Faith 2 Thess 3.2 2. They said Lord Lord c. Here follows the Petition of the foolish Virgins which Petition or Prayer of theirs is the introduction of their Faith Hope Desire and Will and may stand for their reason of it This Prayer is very importunate and earnest as appears by the doubling of the compellation Lord Lord open unto us whereby also they hope to be heard for their importunity and much babling and hereby they desire entrance into the Kingdom of God How many have we known in these times who have called themselves the Godly Party who yet have been known Whoremasters and Drunkards yea how many such who live in the lusts of the eyes and pride of life Observ 1. The Kingdom of God of all other things is the best and most desirable as appears from hence because all men good and bad just and unjust sincere and hypocritical desire entrance into it for if that be good which is loved and desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good is lovely then surely that must be the chief good which is loved and desired of all Observ 2. Hence it appears that even the worst of men such as are Exclusissimi shut out of the Kingdom of God
pretend while the wolfish nature acts in them He foresaw that it would be more dangerous for those who fear the Lord to meet and speak one to another to their edifying in their holy faith Mal. 3. than for Assemblies of wicked men to harden one another in their wickedness He foresaw that the worship of Chemosh or Bacchus even by name would be more countenanced even by professors of the Gospel than the worship of the true God in Spirit and Truth That it would be more safe to worship the will of the Gentiles walking in lasciviousnesses lusts excess of Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surfeitings worshipping Chemosh or Bacchus Revellings Banquetings and abominable Idolatries than to live soberly righteously and godly in this present world Repreh 1. Those who when our Lord commands them not to fear those who kill the body they less fear losing any good on this side life as wealth credit ease c. Repreh 2. Those who fear the notorious and great spiritual Enemies which are destructive to their bodies estates credit c. but as for the less spiritual evils they fear them not they fear swearing open debauch'd drinking notorious profaneness for these and such as these are disadvantageous to their trading Who will deal with such a man But as for close hypocrisie and gainful falshood demure carriage lying and dissembling varnished with pretence of Religion and Holiness of these they are not afraid of these the Prophet speaks Take ye heed every one of his neighbour c. Jer. 9.4 5. yea they fear exceedingly lest they should do any good and thereby hope to merit lest they should be proud of their doing good And therefore they say that God would have the relicks of sin remain to humble them There is no such Scripture but they believe it They fear not the spawn and relicks of sin whereas indeed these are most to be feared for the little leaven leavens the whole lump See Notes on Phil. 2.8 Therefore it is good counsel Cant. 2.15 whether Christ or the Spouse gave it Take the foxes the little foxes the subtle deceitful lusts while they are little and have their holes in the deceitful heart if they grow bigger they kill the grace of the Lord as Herod the old Fox as our Lord called him beheaded John the grace of the Lord in the prison In Spiritual things the least evils are most to be feared when they grow great they become one with us and there 's no resisting of them If we be wise we fear a little fire in the house though kindled but in a little straw and we study then to quench it if it grow bigger it will prove too strong to resist it And iniquity burns like a fire Isa 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much matter or wood doth a little fire kindle and consume The Mariner stayes not till the hull be full of water but stops a leak timely and if we be wise we will principiis obstare withstand the beginnings of evil before the floods of ungodliness prevail and come in into the Soul Psal 69.1 lest concerning faith we suffer shipwrack Observ If therefore we must not fear those who kill the body we must not fear those who persecute us revile us say all manner of evil sayings of us for Christ's sake But alas saith the poor Soul I am not able to endure the scoffs and jeers of Ishmael There have been ever in the world as genuine Disciples of the Father and Christ so likewise a generation of close hypocrites and of open prophane persons and both these oppose the Truth of God and those who practice it Thus in the dayes of our Lord in the flesh there were Scribes and Pharisees Hypocrites and there were prophane and loose Sadducees and Christ's Disciples opposed by both And the like three sorts there are among us at this day the Pharisees oppose thee with their outside holines and thy righteousness must exceed the righteousness of the Scribes and Pharisees these are afraid this day The sinners in Sion are afraid fearfulness hath surprized the hypocrites and let them fear who are guilty The righteous is as bold as a Lion he walketh righteously the Word is in righteousness in inward and outward righteousness Isa 33.14 15. The prophane sort of people oppose thee with their open prophane and wicked life these are rampant at this day when hell is broke loose a Generation of men who by their debaucht drunkenness scoffing and deriding the true people of God most dishonour God and the King when they would seem by their lewdness most to honour them nor is it for the reputation of some otherwise seeming grave persons to have been exemplary herein But let Ishmael scoff it hath been a time of great anguish distress and pressure and the hearts of men ready to sink into despair which yet might have been improved to the best but was abused unto gross hypocrisie by many it was then seasonable to erect and raise up the weak drooping spirits of good men with hope of some better thing But now blessed be the Lord for ever there is a door of hope opened in the valley of Achor i. e. in the depth of trouble so the valley of Achor signifieth when now men were even ready to be swallowed up of despair As the Poets say of Pandora her Box that when all manner of diseases were broken out of it there was lux spei in ima pixide hope in the bottom of the box The body of the Church and Common-wealth was full of bruises and putrified sores and now thought to be incurable then hope remained in a Sovereign Remedy which hath been made use of Now as the danger was great lest the Soul before in so great an agony should sink into despair so the danger is now no less that the Soul elevated by hope should rise to presumption Moses Deut. 24.6 forbids to take the upper or nether milstone to pawn See Notes on Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not high minded but fear Rom. 11.20 The words of the Preface have another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will demonstrate unto you it 's the most firm and certain kind of proof of all other demonstration and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the cause such as this is In the affirmative direction we have 1. A Preface unto the Precept 2. The Precept it self 1. The Preface to the Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shew unto you whom ye shall fear Which Preface may we considered either absolutely and in it self or with reference unto the preceding or following words Such Prefaces are for the raising our thoughts and expectations of something I will tell you what I will do to my vineyard He who speaks thus to us implyes that he hath somewhat to say which concerns us and because knowledge is that wherein every one would excell another every one desires to know and therefore we willingly listen
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
one place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing or unprofitable without the keeping of the Law 3. In regard of God who ordained the Ceremonial Law only for a time and for the ends forenamed and those obtained he shakes this Ceremonial Kingdom and makes all the Feast Dayes New Moons Sabbaths and all the Solemn Feasts to cease Hos 2.11 Hag. 2.6 7. And the Reason is he is a Spirit and therefore according to his nature requires a worship in Spirit and Truth not only in type and figure 1. Observe then what esteem the Spirit of God hath of a Ceremonial worship if rested in All such services though Gods own Institutions are old things And shall we think that Christian Ceremonies if rested in are better God calls his own Institutions old things when rested in And shall not all humane Institutions be as bad or worse if we rest in them without the Truth and foundation of them O Beloved take heed of resting in a perfunctory and outward performance of any Service any Ordinance 2. Observe the transitory nature of all outward Services they pass away Hebr. 8.13 that which decayeth and waxeth old is ready to vanish away An Argument to us to rest our Souls and to lay hold upon that which is durable and permanent the Apostle makes that use of it Hebr. 12.26 27 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal life Hebr. 6.18 1 Tim. 6.12 Carnal Ordinances are of short continuance All flesh is grass but the Word of God that endureth for ever 1 Pet. 1.24 25. Wherefore Beloved let us be exhorted that as these old things are of a passing and transitory nature we would so suffer them to pass away from us This is St. Paul's document to the Corinthians when he observed that Church rent with Schisms and Contention going to Law one with another 1 Cor. 1 and 2 and 3 and 4 6. when he observed it polluted with toleration of Incest Chap. 5. and with Idolatry and Superstition and Pride in that the strong despised the weak and the weak judged the strong and neither could bear with the other Chap. 8.9 with calumny and detraction 2 Cor. 1.5 This was Paul's practice and is and ought to be the duty of every Minister to warn the people committed to his charge touching the nature of these old things that they are such that they are transitory and that they ought to pass away from such as are New Creatures The Observations before named may be here used as Motives and Arguments to perswade us 1. They are old things and of small value 2. They are of a transitory nature 3. They are utterly unlawful and unprofitable if rested in which will appear if we take a particular view of the outward cover of old things 1. Under the Law 1. As permitted by God under the Gospel 2. As commanded by him under the Gospel 1. As permitted so the Golden Calf in the Wilderness But every sin that is committed is permitted of God otherwise it could not be but this to be allowed afterward of God at least for a time for Eliah calls the Altars erected unto the Calves Gods Altars 1 King 19 10-14 And when the Altars were thrown down saith he was zealous for the Lord God of hosts as Jehu also was 2 King 16.29 because the makers of these Calves pretended the worship of the true God as appears Exod. 32.5 1 King 12.28 So the Athenians pretended worship to the true God under the name of the unknown God and therefore the times of that ignorance God winked at Act. 17.30 Wisd 11.23 But when that people rested themselves upon that superstitious service of God Then God calls their God and the worship of him by their true and proper names their God an Idol Act. 7.41 Devils Levit. 17.7 and the worship of them going a whoring ibid. see Vatabl. thus what Jehu calls the Lord 2 King 10.16 the Scripture more truly calls the sin of Jeroboam c. vers 29. and 2 Chron. 10.15 Devils 1 Cor. 10.20 Thus when they worshipped God by Jeroboam's Calves they feared the Lord 2 King 17. vers 32 33. yet vers 34. when they relied upon that worship unto this day they do after their former manners They fear not the Lord nor do they after their statutes Thus when the Pharisees and all the Jews kept the tradition of the Elders not eating except they washed often or up to the elbows as Theophilact turns it Mar. 7.3 The Ancient Fathers of the Jewish Church intending as we may charitably conjecture the inward washing from all pollution of Flesh and Spirit The Lord connived at their Will-worship till under a pretence of an outward cleansing they neglected the inward till under a colour of Mans Commandments they thrust out Gods Then he esteemed their worship as an old thing then in vain do they worship me teaching for doctrines the Commandments of men Mar. 7 7-13 As for Ceremonial Services commanded of God as the building of a Temple offering Sacrifice Solemn Feasts and Sabbaths they were all Gods Gommandments but when they doted on the Temple and trusted in it and cryed Templum Domini and mean time neglected the God of the Temple The Lord himself threatens to prophane his own Temple Jer. 7.9.14 as at length he did and he denies that he dwells in any such place Act. 7.48 49 50. Thus he commanded Sacrifices and gave direction how they should be offered as appears in Exodus throughout almost the whole Book of Leviticus but when they rested in opere operato God rejected all their Sacrifices c. Isai 1. And to shew that he was constant to himself and that it was a business of great moment worthy the taking notice of Isai 66.3 He that kills an Oxe is as if he slew a man He that sacrificeth a Lamb is as if he cut off a dogs neck He that offereth an Oblation as if he offered swines blood and he that burneth incense as if he blessed an Idol And though he commanded Moses to erect the Brazen Serpent yet when the people abused it to Idolatry Hezekiah by God's Commandment destroys it and called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a diminutive name and that contemptible from the matter whereof it was made not from the form according to which it was made not a Serpent but a piece of brass As when they abused the Sacrifices he calls them slain beasts Act. 7.42 And it is very observable that throughout that whole Chapter the scope whereof will not easily be understood the Protomartyr Stephen answers an Objection Chap. 6.13 14. and proves at large that neither Temple nor Offerings nor any Ceremonial Service though instituted of God pleased God per se by and in themselves considered but as they were serviceable patterns of heavenly things and therefore being rested in God rejects them all as contemptible old things And thus much of the Ceremonial old things permitted or commanded
and does palpare flatter all above him Repreh 1. Who are so far from giving thanks for what good they enjoy that they murmur for what they enjoy not according to their covetous and ambitious designs Repreh 2. Those who instead of blessing them speaking well of them and praising God for them curse them and speak evil of them Curse not the king no not in thy bed-chamber Prov. Act. 23. Little do they consider that their murmurings and obloquies are against God himself who takes all neglects as done unto himself See Notes on Rom. 13.1 Exhort 1. Perform this duty It is the Apostles Exhortation Rom. 13.1 and in the Text and 't is a duty we owe for their office sake and for the common goods sake Exhort 2. To the Governours to all in Authority to know and consider that they have an higher power over them as the Apostle tells private Masters of Families that they have a Master in Heaven 2. That by their good Government of those under them they may minister occasion to the people to pray to God and praise God for them 3. Supplications Prayers c. That we may live a quiet and a peaceable life in all godliness and honesty The end of our Supplications and Prayers c. Wherein we have 1. The blessing a quiet and a peaceable life 2. The way wherein it is to be enjoyed 1. The Blessing a quiet and peaceable life This is opposite unto the violence and opposition of Thieves Robbers and other disturbers of the peace Reason appears from the mutual relation of Governours and Subjects under them for if we ought to supplicate pray intercede and give thanks for the Governours and be subject unto them we may expect the protection and defence of those in Authority over us This was the first ground of Civil Government in the World See Notes on Rom. 13.1 Observ 1. Note here a great blessing to be obtained under the Civil Governour even a safe quiet and a peaceable life A blessing desirable by all most of all by them who know how best to use it Observ 2. The Church is not always in outward persecution Repreh Who enjoy this great blessing under their Governours yet murmur against them for some thing or other that they enjoy not Exhort 1. Praise and thank God for that peace we enjoy under the shadow and protection of the Governours Esay 32.2 They are the shadow of a great rock in a weary land they are the ministers of God to us for good yea evil Princes procure the people under them much good 2 Sam. 1. Saul cloathed them in scarlet although Foelix were a wicked man as Tacitus reports of him and Tertullus flattered him yet what he said was true Act. 24.2 3. Seeing that by thee we enjoy great quietness and that very worthy deeds are done unto the nation by thy providence we accept it always and in all places most noble Foelix withall thank-fulness It is true the Governours are advanced above us they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in high and eminent place as the clouds c. See Rom. 13.1 God forbid that we should ever know the benefit we enjoy by the experience of an ataxie or anarchy when Esay 3.2 5. is fulfill'd 2. The way wherein this peace and quietness is to be found is all godliness and honesty And what is Godliness and Honesty Godliness is that due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that inward worship of God when we say all Godliness we understand 1. The fear of God 2. Faith in Christ which is called Godliness in Christ Jesus 3. Love of the Spirit 2. Honesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that just decent gravity towards every one respectively and hereby we may obtain the quiet and peaceable life among men Reason Why supplcations prayers intercessions and giving of thanks should be made for the Governours that by their care help and benefit of their Government we may enjoy safety peace and quietness and the way thereunto godliness and honesty because Satan is a most implacable enemy to that way and hath many Agents all ungodly and dishonest men who oppose and persecute the way of godliness and honesty In the world ye shall have tribulation They who will live godly in Christ Jesus shall suffer persecution Observ 1. Here is then the way to peace even godliness and honesty The old Poet in his Theogonia giveth the pedigree of Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace is the daughter of righteousness even the same which the Prophet tells us The effect of righteousness is peace Esay 32.17 And wisdom is first pure then peaceable James 3. The true godliness hath the promises of this life and that which is to come both which are understood by peace Observ 2. The true godliness and honesty must go together There is no Religion without honesty Walk honestly as in the day This is the rather to be observed because our late ways of godliness have devoured all common honesty among men Exhort 1. Pray to the Lord for Kings and all in Authority that they will be our protection and deliver us from unreasonable and wicked men that they themselves may be godly and honest so they will be Protectors and Fathers of such Mean time we must not be wanting to our selves There is a way of godliness and honesty which if we be wise may make way for our peace and quiet and rescue us and priviledge us from the violence and out-rage of men for the true godliness consists in the Fear Faith Love and Subjection and delight of the inward man towards God and his Righteousness and not in any outward professions observations or forms nor need it disclose or manifest its self any way but in the light of an holy life This doth not expose any man to danger but the untimely zeal of undiscreet men Exhort 2. Be we all exhorted who love and desire peace to walk in the way that leads unto peace The way of godliness and honesty And for this end to pray for the life and perservation of the Governours that under them we may live a quiet and a peaceable life in all godliness and honesty NOTES AND OBSERVATIONS UPON I TIMOTHY II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notwithstanding she shall be saved by child-bearing if they continue in faith and charity and holiness with sobriety I Thought fit to speak as properly as I could to the present occasion it being the case of a pious sister departed who dyed in Child-bed but shall be saved by child-bearing c. The holy Apostle from vers 8. to the end treats concerning the behaviour of Men and Women in the publick conventions and meetings of the Church 1. Of men vers 8. I will that men pray every where lifting up holy hands without wrath and doubting 2. Of Women in the rest where he enjoyns them decency in 1. Their Apparel 2. In hearing the Word and prohibits the contrary of both 1. Affected curiosity of Attire
so that our inheritance is called the Grace of Life 1 Pet. 3.7 a Life given unto us by Grace and by Grace obtained The gift of God is Eternal Life Tit. 3.5 Not by Righteousness which we have done but according to his Mercy be saved us This Life God blessed Angels and holy Men Saints made perfect Hebr. 12.23 lived When I awake up I shall be satisfied with thine Image This life is hid in God Col. 3.3 To this life we are elected Ephes 1. That we should be holy and unblameable before him in LOVE i. e. in all Righteousness for that is the fulfilling of the Law Rom. 13.8 Gal. 5.14 Matth. 22.39 it must needs comprehend all Righteousness in it Hence the Eternal Life is placed in LOVE Psal 133.3 And that the LOVE whereunto we were chosen in Christ Jesus is the whole Image of God appears by comparing Ephes 1. with Rom. 8.29 which is our glorification as vers 30. and causeth our Eternal Life the summ of all the Promises 2 Pet. 1.4 None of this is merit God gives the ability See Notes in Hebr. 1.7 The gift of God is Eternal Life and I account that the sufferings of this life are not worthy to be compared with the Glory that shall be reveiled Were a man in danger of drowning he would lay fast hold of what should save him What drowns a man 1 Tim. 6. Were a man falling he would lay fast hold on him that should keep him from falling Jude v. 20. Let us therefore lay hold by prayer as Jacob on the Angel he wept and made supplication Resolve I will not let thee go except thou bless me Hos To lay hold on Eternal Life is to lay hold on Christ himself 1 Joh. 5.20 there 's no other name whereby we can be saved so shall we be able to say with the Apostle I have fought the good fight 2 Tim. 4.8 This discovers the subtilty of Satan who would secure us of the obtaining the end without the use of the means ye shall have Eternal Life without fighting NOTES AND OBSERVATIONS UPON II TIMOTHY III. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Habentes speciem quidem pietatis virtutem autem ejus abnegentes ab his averte Having a form of godliness but denying the power thereof from such turn away ST Paul as he was for his time an holy Apostle and laboured more than they all so was he also a true Prophet concerning these latter times wherein all things have come to pass and are coming to pass which he foretold viz. That in the last dayes perillous times should come that men should be lovers of themselves c. vers 1 4. When was the world otherwise you will say But the Apostle speaks not of the world but of the Church of Christ Apostatical degenerate hypocritical both the Teachers and the People all which notwithstanding the Apostle foretells they should cover with a veil having a form of godliness but denying the power thereof from these turn away Wherein we have 1. A description of the false Christians in the later times 2. A prescription unto Timothy how he should carry himself toward them In the words we have these Divine Truths 1. Godliness hath a form 2. Godliness hath a power 3. The false Christians of these later times were to have a form of godliness but they should deny the power of it 1. Godliness hath a form wherein we must enquire 1. what Godliness is and 2. what is the form of it 1. Godliness See Notes in Tit. 2.11 Those three degrees of Godliness 1. Fear of God 2. Faith in Christ and 3. Love of the Spirit They have their forms as under the Law in the three parts of the Temple were signified the three degrees of Godliness 1. By the Porch the fear of God was prefigured Psal In thy fear I will worship toward thy holy Temple 2. By the Holy the faith in Christ until I went into the Sanctuary of God 3. By the Holy of Holies to be understood the Love of God and our Neighbour 2. What is the form of it The word we turn a form is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Latin word forma Now a form is either inward or outward 1. The inward form is that whereby a thing is that which it is and whereby it is distinguished from all other things as the rational Soul is the form of a Man whereby he is a Man 2. The outward form is a figure and expression of the inward form or at lest intended so to be This outward form is either 1. Taught of God in his Word and commended unto us by Precept or Example or both as under the Law in manifold Ceremonies and outward Forms of worship and under the Gospel as Baptism the Lords Supper Thanksgiving c. 2. Or else they are such Forms as have been counterfeited out of the Word as in the Apostacy after the Babylonian Captivity c. See Notes on Gen. 25. adfinem and after the Primitive times See Notes on Gen. 25. ibid. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used as also Rom. 2.20 is an action and signifieth formation figuring or forming something Isai 44.13 And being referred to the mind a man may be said to have a form of that which is imprinted in it Thus St. Paul tells the Jew that he hath a form of knowledge and truth in the law Rom. 2.20 And thus a Form of Godliness is an impression of Piety in the mind and an expression of it in words or gestures or actions which may be sincere unfeigned and true as answerable to the inward form and being of Godliness such as good and godly men express 2. It may be also feigned and counterfeit such as the Pharisees had and used and it is thus here understood Howbeit it is not the Apostles intent here to abolish all forms of Godliness There must be a Form of Godliness both 1. In regard of Godliness it self and the things of God And 2. In regard of the conveyance of the things of God from God to men and from men to men And 3. In regard of the end of all these 1. Godliness it self and the things of God have neither name nor sensible figure c. See Notes on Matth. 13.11 2. The only Wise God useth some form or other whereby he conveyeth the things of God unto men as Circumcision is a form of Godliness whereby is signified the putting away of sin in the flesh Col. 2. and the worship of God in the spirit Phil. 3.3 3. Nor can spiritual men themselves impart the things which are godly and spiritual unto men earthly and carnal unless they make use of some outward Form If I have spoken unto you earthly things and ye understand them not c. Joh. 3. I could not speak unto you as spiritual but as unto carnal 1 Cor. 3.1 4. In regard
Egyptians are men and not God and their horses flesh i. e. weak and not spirit i. e. strong Godliness therefore hath a power an exceeding greatness of power Eph. 1. But wherein consists this Power of Godliness Some place it in Faith But whereas that Faith looks only backward at what Christ hath done and that without us and not forward at what he does or is ready to do and that in us Surely this Power consists not in such a Faith For Christ was crucified in weakness but raised again in power 2 Cor. 13.4 Some place it in keeping the Sabbath well Others in hearing attentively and repeating a Sermon Others place it in perseverance in resisting temptations But all the power of Godliness consists not in this Others more probably place it in the holy Life and pure inward worship of God in Spirit and Truth But surely the power of Godliness is here more largely to be understood viz. that Vertue and Strength which is imparted unto the Believers whereby they are enabled to do the whole Will of God according to what St. Paul testifieth of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip. 4.13 This is that power that worketh in us Ephes 3.20 which the Apostle calls the Spirit of power 2 Tim. 1.7 Even such a power as that wherein the kingdom of God consists 1 Cor. 4.20 Even that power whereby all the power of Satan put forth in these last times may be subdued and overcome as I shall shew more in opening the third Point This Power of Godliness is obtained by Faith relying on the operative power of God Reason It must needs be powerful as proceeding from God who himself is the power 2. As imparted by God unto men 1. For the subduing of all infernal power mighty imaginations See Notes on Gen. 26. Thou art mightier c. I give you power to tread upon Scorpions 2. There are mighty works to be done Vide Notes ubi supra Observ 1. Gods people are strong a mighty people Esay 25.3 4. The strong people shall glorifie thee c. Observ 2. Hence it follows that all the power of Satan is conquerable and possible to be subdued Observ 3. The godly man is the only valiant man He hath in himself Godliness and the Power of Godliness Observ 4. This may convince the world of the ungodly and prove that they are indeed of the ungodly world who yet assume to themselves the title of the godly and the godly party Surely Godliness where ever it is hath a power with it And therefore when men pretend to Godliness and live in their sins under pretence of weakness they are ungodly where there is Godliness there is a power Men may please themselves with Velleities c. See Notes on Gen. 26. ad finem Observ 5. Hence it follows that sin and iniquity is weak and impotent for although the evil one be called the strong man Luk. 11. That is all that power he hath permitted unto him so that he can do nothing without leave yea he flyes if resisted It is true Sathanae voluntas semper iniqua est habet à semetipso voluntatem sed à Domino potestatem Gregor And if the head of the ungodly man be weak surely his Members cannot be strong So Jacob saith of his first born Reuben Gen. 49. And the Lord of Judah Ezech. 16. Thus men commonly call the exorbitances of passions weaknesses Observ 6. Note here the Reason why iniquity abounds in these last days Is it not because men believe not that there is power in Godliness c. See Notes on Titus 2.8 2. Or is it not because they place their Godliness in outward Forms which have in them no power Observ 7. Note here what is the Object of the Gospel of Jesus Christ Even the Power and might of God imparted unto Believers whereby they may subdue the sin and work that Righteousness which God requires for all men believed by the things that are made Gods eternal power and goodness but that his power should be communicated to men that the seed of the woman should break the serpents head that the God of peace should tread Satan under our feet Rom. 16. This Power of God and Godliness was preached unto the Fathers saith St. Paul Heb. 4.1 This Gospel of Power David desired to publish Psal 71. And therefore the Gospel is called the power of God unto salvation Rom. 1. And hence it is that the Angel Gabriel brought the joyful message of the word to be made flesh and to dwell in us Joh. 1.14 and to improve our weak and impotent flesh and to strengthen it to do the Will of God And fitly was Gabriel made choice of for such a joyful message whose name signifieth the Power or might of the strong God Yea this is the Object of our justifying Faith the Power of God and Godliness Abraham believed God and it was accounted unto him for righteousness Rom. 4.17 Repreh 1. The foolish pretences of hypocritical men in these days who take great pains to counterfeit Holiness for some poor worldly end as to get gain or credit and reputation among men Whereas Godliness it self is profitable for all things having all the promises made unto it both of this life and that which is to come If a Form of Godliness seems so amiable to men how much more Godliness it self how much more Godliness with the power of it Repreh 2. Those who cannot endure the Power of Godliness I know they talk much of that Power but if it exceed that pitch that measure they have set it they cannot away with it c. See Notes on Gen. 26. Thou art mightier Consolation There is a Power of Godliness c. See Notes on Titus 2.8 Ungodly lusts are powerful Vide ut supra Reason Why do the false Christians retain the Form and deny the Power of Godliness partly in regard 1. Of the Form 2. Of Godliness 3. Of the Power of it 1. As for the Form it 's outward and easie yea though difficult yet more willingly performed by the men of the later times than the Godliness it self 1. It 's outward and serves to gain men Reputation of being godly as to keep ones Church well to receive the Sacrament c. a good Christian 2. Outward Forms are easie and that 's a great argument to perverted nature which abhors what 's difficult proclives a labore ad libidinem 3. Though it be difficult as St. Peter saith Act. 10. Yea it s a yoke so heavy that neither they nor their fathers were able to bear it yet though it be so men are more willing to perform them than the Godliness it self This is evident by the many complaints which the Lord makes in many places of Scripture Esay 1. Psal 5. 2. As for the Godliness it self whether the fear of God or faith in Christ or the love of the Spirit they are all inward Duties and if these be performed aright then men will
Jews which St. Paul foretold 2 Chron. 3.16 That when they should turn to the Lord the veil should be taken from their heart St. John Revel 11. saw the two witnesses slain and lye dead for a time which some understand of the two Testaments St. Paul calls the Old Testament without the Spirit a dead letter But here through the abundance of the Spirit which he had received he deals with it as Elias did by the widows son whom by calling upon God he restored to life again 3. This Epistle is a full System or body of Divinity treating of God his works of Creation Providence Redemption Sanctification Glorification of the Creator and all Creatures visible and invisible of Gods Counsel and Will in saving mankind of the way of Salvation most distinctly clearly and fully 4. This Epistle treats of many Arguments which are not touched elsewhere in the New Testament at least not so plainly as the Priesthood of Christ after the order of Melchizedech 5. Whereas it would not have been delightful but irksome to him to read the Books of Leviticus and other parts of the Pentateuch yea of all the Old Testament concerning the Tabernacle and Vessels Minister and Services He hath in this Epistle set up such a light that we may behold them with great comfort and contentment 6. That the Scripture is Gods Letter sent from Heaven to men Gregory more properly agrees to this Epistle And therefore peradventure it was not without Divine Providence that this Epistle carrieth with it no Inscription of mans that it might be received as the immediate Letter Epistle and hand-writing of God directed to the Hebrews i. e. his peculiar people 7. For further recommendation of this Epistle one conjectures that for the conversion of the Jews no Scripture of the Old or New Testament will be so serviceable as this being as an hook baited with the Law wherein they are so zealous and wherewith they are so much delighted For all these reasons I hope this Epistle will not be unacceptable or unwelcome unto us proceeding from our own Apostle and Teacher The Teacher of the Gentiles who as he had a greater circuit or circumference than all other Apostles So this Epistle may be called the Center of all his writings without doubt it is his Master piece and in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A portable Bible of the least Volume In this Epistle St. Paul is to us a spiritual Plutarch it containing nothing but Divine Parallels and Morals In the first and second Chapter a Parallel between the Dispensers of the Law i. e. the Angels and the Dispenser of the Gospel i. e. The Son of God In the third a parallel between Christ and Moses In the fourth between Canaan and the Sabbath each whereof was a typical rest of the Kingdom of God which is a true Sabhatism or Rest As also between Joshuah and Jesus Christ between David and our blessed Saviour In the fifth between the calling of Aaron and Christ In the sixth between two sorts of Earth good and bad And two sorts of men believers and unbelievers In the seventh between Melchizedeck and Christ In the eighth between the Priesthood of Aaron and Christ also between the first and second Covenant In part of the ninth between the Tabernacle of Moses and that whereof Christ is the Minister In the rest of the ninth and tenth between the Levitical Sacrifices and Christ's Sacrifice In the eleventh between the Faith of the Patriarchs and Ours and fruits and differences of both ours preheminent and better than theirs In the twelfth between the Law and the Gospel between the two spiritual estates figured by Mount Sinai and Sion or Jerusalem In the thirteenth between the heifer or bullock burnt without the camp and Christ suffering without the city Out of all which the Apostle draws Moral consequences and instructions and so ye have the summ of the whole Epistle We may divide this Epistle into two parts 1. A description of Christ 2. A description of Christianity due and endebted thereunto Or this Epistle is 1. For the form Didascalical or Doctrinal 2. For the Scope Proleptical or hortatory where the Apostle exhorts the believing Jews first to perseverance in the Faith in them in the twelve first Chapters And secondly to bring forth the fruits of Faith Chapter the thirteenth First perseverance in Faith is urged from the instrument and general object of Faith the Gospel far preferred before the Law Chapters 1 2 4 8. Secondly from the special object of Faith Christ described in his person and three-fold Offices Thirdly from the end of Faith Gods promised Rest and our Salvation Chapter the third and fourth Fourthly from the description and commendation of Faith it self in its manifold and wonderful effects and the honourable Persons and Subjects in whom it was conferred Chapter eleventh More particularly In the first Chapter we have the Commendation and Prelation of the New Testament above the Old in regard of the dispensers of the one and other and an exhortation grounded thereupon Chapter 2 c. In the first we have a Collation in the second an Illation or Inference a Parallel or Corollary The Collation is twofold First between the manner of dispensing the Old and New Testament Verse 1.2 Secondly between Christ and the Angels in the rest of the Chapter An Epistle full of Divine Mysteries full of Spiritual and Heavenly Consolations O how beautiful are the feet of those who bring such Glad Tydings True Beloved if they belong to us let us look upon the Superscription of the Epistle it is written to the Hebrews ye may remember that great Lord in Samaria 2 Kings 7. he heard news of great plenty yea he saw it with his eyes but eat not of it And Pharaoh's Baker was over-joyed when he heard the interpretation of his fellows Dream and hoped the like of his own but it proved quite contrary his fellow was exalted to his place in the Court but he to the Gallows Gen. 40. Many there are who dream themselves into a blessed condition but when they awake all is but a Dream Esay 29.8 They are Hebrews to whom this Epistle is directed they are spiritual Hebrews not carnal are we such spiritual Hebrews God grant we be yet let it not be tedious unto us to try and examine our selves whether we be such or no The Spiritual Believers are those of the Circumcision they are true Jews they are the Israel of God they are true Hebrews if we be such this Epistle will be dedicated unto us 1. They are those of the Circumcision Now we know that in the Old Testament the Heathen who would adjoin themselves to Gods people and so become Jews must circumcise themselves to the Lord the true Circumcision worship God in the Spirit Philip. 3.3 They put off the body of the sins of the flesh Col. 2.11 2. The true Jew is such inwardly who praiseth God and whose praise is of God
the Angel in whom the name and nature of God is 2. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of all the world 3. Ratione influentiae in Creaturam Revel 4.11 Thou art worthy to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created So we may read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Author and begetter of all the creatures Col. 1.15 Revel 5.11 12 13. it's the homage due unto the Creator 4. Or if we read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first born or born before all the creatures all the Privileges and Royalties of the first born accrue to him Vide ante in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that in all things he hath the preheminence Hence is a fourfold ground of worship due from all the Angels unto Christ 1. Superiority 2. As their Lord and judge of all the worlds 3. As their Creator it 's the homage of the Creature 4. As the Sons of God so the Angels owe this homage unto the first born 5. Add the command He saith let all the Angels worship him If the Angels must worship him then how much more men If all yea the greatest of the Angels Cherubims Seraphims Thrones Dominions c. How much more the greatest of men as Kings and Judges of the earth Psalm The Angels of God Whether is this added for distinction of the good Angels from the bad We read of good and evil Angels the good Angels may be said to be the Angels of God the evil Angels the Angels of the Devil So we read of the Devil and his Angels Matth. Revel Yet even the Devil and his Angels are at the command of Christ and under his power as appears by his frequent ejection and dispossessing of them yea the same power he gave to his Apostles and Disciples But the Angels of God may be here understood the mightiest and highest Angels for the name of God being added unto any creature imports the greatest eminency of it so we read of the mountain of God i. e. a very great mountain Cedars of God weapons mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through God Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God Why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added And let all the Angels of God worship him This is not extant Psalm 97.7 but word for word Deut. 32.43 The like we shall observe elsewhere Et in semine tuo benedicentur omnes gentes Rom. 3. Et Episcopatum ejus accipiat alter Acts 1. Et cum iniquis reputatus est Mark 15. Et contra omnes docibiles Dei John 6. Et qui sitit veniat Revel 22. All the tacks were made against the loops Exod. 26. One for the other one Tabernacle so one word and Scripture fitted to another one will of God Vide quinque impedimenta Reprehend Those who take Scripture without Coherence fundamentum Dei stat firmum c. Hence we may negatively collect the superlative greatness and eminency of Christ the greatest of men is inferiour to the least Angel for it is said of our Saviour that he was made a little lower than the Angels but the greatest is inferiour to Christ Eph. 1.21 far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come an argument of the greatest engagement we have to him This eminency of Christ was shadowed out in Jacob who obtained the Birth-right Gen. 27.29 Let people serve thee and nations worship thee 't is the word in the Text where the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime signifies Angels Be Lord over thy Brethren and let thy mothers sons bow down to thee This was more notably figured in Jacob's eldest son Joseph for so Jacob made him his first born the only son of his age 1 Chron. 5.12 Gen. 37.7 This is the harvest which is the end of the world Matth. 13.39 Psalm 126.5 6. Revel 14.15 When that which was foretold and shadowed in the beginning begins to be fulfilled they who think this was fulfilled when Joseph's Brethren bowed down to him Gen. 42. come far short of the Type Joseph is a Type of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born of many brethren Rom. 8.29 as will appear if ye please to compare Gen. 41.38 46. The spirit of God in him without measure Verse 38. He openeth the Mysteries Revel 5.5.9 12. Over the house of God Verse 40. All thy mothers children all my people kiss i. e. worship and adore him or be ruled and obey as the Chaldee only in the Throne i. e. according to the dispensation of three persons my Father is greater than I thus he rode in the second Chariot Abrec Verse 43. Father and Prince as Rec in the Syriac according to Rex in Latine everlasting father Esay 9. King of Kings and Lord of Lords or else as we turn it bow the knee Phil. 2. Verse 44. Without thee c. Without me ye can do nothing John 15. Verse 45. Zapnath Phaneah which as Jerom turns the word is the Saviour of the world Verse 46. At that age the Levites likewise Numb 4.2 our Saviour began his Administration Luke 3.23 and David his Reign 2 Sam. 5.4 Observ Christs works of Redemption renewing and quickning us c. are so glorious in themselves and so honourable unto Christ that not only men but Angels yea all the Angels of God are called upon to worship and adore him for them Such things as even the Angels desire to look into 1 Pet. 1.12 and therefore Dan. 12.6 One cries to the man cloathed in linnen how long shall it be to the end of these wonders Reprov Reprove those who honour not Christ him whom all the Angels think worthy of their honour and worship Do we consider whom we dishonour What is he but the wisdom righteousness power holiness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eay 37.22 23. Even the holy one of Israel This is that which we worship without us what is that which aws us that we dare not sin when a child is present Maxima debetur puero reverentia the child hath yet the innocency and simplicity of Jesus Christ in him which strikes a fear and reverence in us Herod feared John the reason because he was a just man the presence of some eminent Saint strikes the swearer dumb silenceth the vain prater O Beloved there is one in us whom we know not even he whom all the Angels of God worship he requires of us all worship and service kiss the Son him we have neglected he hath called for our worship and we put him off with a few outward Ordinances The Lord requires such a worship of us as 't is impossible wicked men and hypocrites should counterfeit Consol Unto the weak Spirit in these perilous times thou worship'st him whom all the Angels worship and serve look not upon thine
Angels as Psal 68.17 Deut. 33. He ordained the Law by Angels Act. 7.53 Gal. 3.19 And proclaimed the Law by Angels Heb. 2.2 And the Reason may be because while as yet the people are not willing to comply with the Lords will but are averse from it The Angels who are willing and obedient creatures are employed to promote the same will and obedience in men Psal 103.20 ye angels that excel in strength that do his pleasure And they are accordingly used to punish the disobedient Examples of this kind are many 2 Sam. 24.16 2 King 19.35 He sent evil Angels among men Psal 78.49 But when the Gospel was published in these last days he speaks now by his son Heb. 1. Doubt May we not think that even the world to come is subject to the Angels since even under the Gospel the Angels are used by God as they were under the Law Both in the time of the Law and in the time of the Gospel persons under the Law are also under the Angels But when men are not under the Law but under Grace and so subjects unto Jesus Christ and thought worthy of the world to come they are not under the Angels Yea so far are they from being under the Angels that the Angels are now Ministerial and serviceable unto them ye have an example of either of these dispensations Act. 12.7 The Angel is serviceable to Peter and vers 23. The Angel of the Lord smote Herod Heb. 1. ult Hence it appears that God disposeth of all powers in both the worlds In the present world 1 Sam. 27.8 The Lord maketh poor and maketh rich he bringeth low and lifteth up c. See Notes on Rom. 13.1 Observ The high advancement and eminent dignity of the Saints who are thought worthy of the world to come The Angels are great in power God hath not made his Saints subject unto the Angels yea they are equal with the Angels they are Participes secretorum not servants but friends Joh. which the angels desire to look into They are Assessors with the Lord Jesus they sit with him in his throne Rev. Know ye not that ye shall judge angels 1 Cor. 6 Repreh Those who intrude into these things which they have not seen in a voluntary humility and worship of Angels Repreh Those who under pretence of exemption from the Law and subjection to Angels and the gross mistake of Christian Liberty exempt themselves from the Authority and Subjection of the Civil Magistrate Herein consists the ambition of the Antichristian Spirit The Lord hath called the Magistrates Gods Exod. Act. Antichrist exalts himself above all that which is called God or is worshipped There was heaving at the secular power in the Apostles time The mystery of iniquity now worketh And therefore St. Paul Rom. 13. and St. Peter Consol Strong consolation unto the subjects of Christ being delivered from this present evil world Col. 1.12 13. They are immediately under the government and Dominion of the Lord Jesus Christ But alas since I withdrew my subjection from the evil world and the evil one in whom the world lyes 1 Joh. 5.19 I find him more impetuous and violent than before This is not uncouth whether we consider the outward or inward world When Jerusalem rebelled against the Chaldeans as other times so under Hezekiah the Caldeans used all means to reduce them to subjection they vexed them And it was no otherwise in the inward world Thou hast served divers lusts and pleasures Tit. and now thou withdrawest thy service from them Hereupon they vex thee with desire of themselves and Satan tempts thee that he might again intangle thee and defile thee with the pollutions of the world And certain it is so much delight as we took in them so much sorrow we bear from them The very same afflictions are accomplished in our brethren who are in the world 1 Pet. 5.9 They have outward enemies 1 Pet. 4. and inward enemies enemies in their soul David found this to be true Psal 17. Sometimes he complains against one enemy sometimes against more than one The great enemy the Devil out of whose power he was delivered he sought again to ensnare him and his own lusts verse 9. enemies in his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they worsted him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they played the Devil with him they were the true Chaldeans as the word signifieth Exhort To submit our selves under the Dominions of Jesus Christ Why He that in these things serveth Christ is acceptable to God and approved of men Rom. 14. God hath put the world to come in subjection to him Even the Angels Authorities and Powers 1 Pet. 3.22 He that serves him his Father will honour All the Angels of God worship him NOTES AND OBSERVATIONS UPON HEBREWS II. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But one in a certain place testified saying What is man that thou art mindful of him or the son of man that thou visitest him THe Apostle having excluded the Angels from Dominion and participation of the world to come He now tells us who shall be partakers of it viz. Men whereof we have not the Apostles meer affirmation and assertion only but his proof also from Divine Testimony out of Psal 8. And therefore the words are considerable 1. In themselves 2. In reference to the former 1. In themselves and so there is 1. Res testata or the testimony 2. Testis the witness 1. Res testata or the testimony wherein there is pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the positive part vers 6 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preoccupation and answer to an objection vers 8.9 The positive part is propounded in form of a question what is man c. Wherein is the form of Speech a question The matter or object concerning which the question is made and that is man As for the form of Speech it is not always propounded with intention or expectation of their answer to whom it is propounded but ordinarily in Scripture otherwise see Notes on James 4.14 As for the matter or object of this question touching whom the question is made it 's Man who is considerable in a divers Estate according to which the question is twofold and two ways propounded Psal 144.3 1. What is man Adam according to his natural Estate And 2. What is the son of man Enosh in his faln and miserable state These questions are propounded in Psal 8.5 in an inverse order 1. What is man Enosh the faln man in his faln and miserable state 2. What is the son of man Adam in his natural state And thus the Psalmist seems to reason à minori ad majus thereby to set forth the mercy of God in minding him and visiting him What is man in his miserable estate that thou shouldst be mindful of him Nay what is man in his best estate that thou visitest him In the first question we have these Divine Truths contained 1. Man faln man is Enosh 2.