Dignity of Ambassadour yea of a King Priest and Prophet and therefore in all justice and equity he must be true and faithful to his maker Moses who was admitted unto that intimacy with his master could not but observe his faithfulness God is faithul and will not suffer c. faithful is he that hath promised Doubt But here it may be doubted whether Moses was thus faithful to his maker for we read Numb 20.12 that both Moses and Aaron were unfaithful Some answer thereunto that one act of unfaithfulness could not hinder Moses from being stiled faithful no more than David's sins hindered him from being called a man after God's own heart Sequens paenitentia antiquum nomen ex multis virtutibus comprobatum retinet Hierom. Others rather say that the Lord gave Moses that testimony according to his present and past faithfulness Numb 12. whereas hitherto he had not been unfaithful as afterward he was Numb 20. But indeed neither of these Answers clears the Doubt but what I intimated before touching the proper meaning of faithfulness in these words for no doubt that faith or faithfulness for which Moses is commended Numb 12. differs from that against which he sinned Numb 20. which was a doubting of God's power whether he could give so much water out of the Rock as should satisfie so many men women and children beside their cattle this Moses and Aaron seemed to doubt of Numb 20.12 24. As for the other faithfulness for which Moses is commended that truth in fulfilling his Word Promise and Covenant against that Moses never offended he was always faithful to him who appointed him But as for that defect of faith or unbelief in Moses and Aaron it was a figure of that defect and impotency of the Law and Legal Priesthood which can never bring those under it into the true land of promise Wherein more particularly this faithfulness of Moses is seen will appear in the next point Moses was faithful in all his house Mean time take notice that God's workmanship is for God's service he made Moses who was faithful to his maker Repreh 1. Our unfaithfulness to our maker that vow which we have made unto him in our Baptism That we would continue his faithful Soldiers and Servants to our lives end that we would fight against the world the flesh and the Devil c. Who of us have been so faithful in keeping of it as we ought We frustrate him of the end of our Creation Esay 43.7 but Proverbs 2.8 4. 2. Those who think it enough to be faithful to God in mind and heart though they really and in actual performance be found unfaithful As if an Adulteress should say to her Husband Husband in my heart I am faithful to you though I prostitute my body to another man Vide in chap. 2. fine 3. Moses was faithful in all God's house What faithfulness is and how Moses was faithful unto him that appointed or made him I have shewn in the former point it now remains wherein particularly Moses was faithful and that in all God's house We understand by an house one of these two things Either 1. The structure and building Or 2. The family inhabiting and dwelling in that structure or building As for the structure and building what outward house had the Lord in Moses his time but his Tabernacle This the Lord calls his Tabernacle Levit. 15.31 Herein he promised to dwell Levit. 26.11 In the building and furnishing of this and anointing it Moses was faithful doing all things according to the pattern that was shewn him in the Mount Exod. 27.8 2. But that house wherein Moses was principally faithful was the Church of God as vers 6. Whose house are we if c. So the Chaldee Paraprast Numb 12.7 Now Moses was faithful to God and to the people he was a faithful Prophet Apostle and Ambassadour from God to the people Hence ye read so often As the Lord commanded Moses 1. He was a faithful King ruling the people for God notwithstanding their stubbornness c. 2. He was a faithful Priest interceding and mediating with God for the people and would take no answer Exod. 32.32 11 2 3. Numb 14.13 Psalm 106.23 Observ 1. Note here a laudable example of faithfulness in Moses how sincerely and uprightly he dealt between God and the people such a faithful Ambassadour is health saith Solomon Prov. 13.17 Such faithful Ambassadours procure peace and lengthen the tranquility of Kingdoms and Common-weals such were the Ministers of State whom the Jews employed to Rome and Sparta and obtained peace with both Nations and such were the Agents of both Nations who were faithful to both their Common-weals and were a means of their long continuance they dealt in all faithfulness with other Nations Pompey the Great was sent Ambassadour some whither abroad and being to take ship the wind being very high the Master of the Ship told him the voyage would be dangerous Pompey answered him it matters not ire necesse est vivere non necesse est Such true and faithful dealing among themselves and with other Nations confirmed their prosperity Whereas other Nations and Commonweals by their falshood and unfaithful dealing among themselves and with others hasten their own and others ruine For what hath been the practice of Kingdoms and Commonweals of latter times but so long to continue true and faithful one to other until they could break their Faith with more advantage Whence an Ambassadour hath been plausibly defined and said to be one qui proficiscitur ad mentiendum pro Republica who goes abroad to lye for his respective Commonwealth Moses was no such Ambassadour he was faithful in all Gods house Observ 2. Laudari à laudato summa laus a man may be praised of some who are not able to judge as Quintil Scito ille pessimé dixisse quem maximé laudant Its the greatest praise to be praised by him who is most praise worthy as the Lord himself is who is ãâã ãâã ãâã ãâã ãâã who inhabites the praise of Israel who examines the heart and the reins and can best examine our truth and faithfulness and give testimony of it He it is that saith of Moses Numb 12. which the Vulgar Latin turns fidelissimus he is most faithful in all my house Herein Moses exceeded Pompey the Great so much commended for his faithfulness to the Common-wealth of Rome for Tully Pompeys own friend writes of him and hath left upon Record a Testimony most dishonourable unto him Solitum aliud sentire aliud loqui So did not Moses who was faithful Observ 3. A pattern to all who sit in Moses his chair to be faithful to the Lord who sets them over his house as Moses was a faithful Ambassadour such was John Baptist Joh. 1.20 He would not take any glory from Christ such were Paul and Barnabas Act. 14. He delivered Gods message to Pharaoh with boldness and confidence not fearing the wrath of the king Heb.
to God so Laban understood it and Jacob also Gen. 31.44 so Jonathan and David 1 Sam. 20 12-17.42 2 Sam. 9.3 and 21.7 3. Performance of an oath is payment of our debt A man is then said to perform his oaths when he does not only that which he hath sworn to God to do but also when de does what he hath promised to his neighbour for in taking an oath to do or not to do this or that the principal regard is to be had of God and the tye of our souls to him 4. He who performs not his oaths goes about to defraud and rob God himself of what is his And will a man rob God Mal. Repreh 1. Who swear what they cannot perform Repreh 2. Those who would have the Lord perform his Promise his Oath his Covenant unto them and challenge him by his two immutable things his Promise and his Oath mean time they little care to perform the Promise Oath and Covenant that they have made unto their God They will have God surely bound to them but they will be loose themselves Repreh 3. Who perform not unto the Lord their oaths This is common to all who have made the vow in Baptism who live dissolutely and loosly as if they had no obligation no tye at all upon their souls or if they have encourage one another to break them Psal 2. like him that had the Legion Exhort To perform unto the Lord our Oaths and Vows c. See Notes on Esay 65.16 It was said to them of old time He saith not only it was said as v. 33. for that was an enforcing of the speech of Moses or at the best a permission but as I have shewn both the Law and ratification was said to them of old time being taken out of the Decalogue or out of other writings of Moses Obser 1. Truth hath been of old time Grandaevus Alethes God himself is truth and the God of truth What Democritus said that truth was in a pit but it was a wise mans part to pluck it out We may say it is so still but Christ the wisdom plucks it out Obser 2. Confirmation of truth by Oaths hath been of old time Abraham and Isaac sware Obser 3. There hath been violation of truth and breach of oaths of old time The Devil was a liar from the beginning And Cain his first born was before the simple and innocent Abel Obser 4. So that Antiquity is not alwayes of its self a good Argument to prove any particular tenent of Religion for howsoever the good Seed were first sown in in the Lord's field and afterward the tares And God made man upright before he fell and found out many inventions yet certain particular truths there are which were not known from the beginning as that the Gentiles should be fellow-heirs and of the same body and partakers of his Promise in Christ by the Gospel This saith St. Paul was not made known in former ages to the Sons of men Eph. 3.5 6. Obser 5. It appears that even of old time there hath been a proneness in men to forswear themselves otherwise what need had there been of a prohibition from old time 1. Swear not at all ãâã ãâã ãâã ãâã ãâã totaliter totally upon the whole matter But doth our Lord then prohibit swearing universally surely he doth not but here timely we must distinguish between 1. swearing and 2. the forms of swearing ãâã ãâã ãâã ãâã ãâã omninò not at all some say is not here referred to swearing but only to the forms and wayes of swearing which follow in the Text which indeed are nothing else but several and particular explications of what the Lord Jesus had before expressed in ãâã ãâã ãâã ãâã ãâã as if he should have said swear not at all and then adds his ãâã ãâã ãâã ãâã ãâã or explication neither by heaven c. Howbeit I doubt not but by our Lord's speech here all voluntary oaths and such as men too often use in their conversation or communication with others without that just reason of necessity they are all here excluded and forbidden by our Lord But I fear this decision will not satisfie all for there are many who urge this prohibition as universal and understand ãâã ãâã ãâã ãâã ãâã joyn'd to swearing I say unto you swear not at all it 's a Law of the Messiahs Kingdome This very Scripture hath occasioned a great breach among us insomuch as many there are who will not take an oath being forbidden as they understand by the Law of the only Law-giver and if he forbid who shall countermand Yea and they further urge the Authority of St. James 5.12 Above all things my brethren swear not c. though there also be added the same invented forms of swearing neither by heaven nor by earth c. That we may the better satisfie this doubt let us enquire whether in any case or at any time it be lawful to swear and if so by what Law No doubt according to the Moral Law it is lawful to swear and a part it is of the Moral Law viz. A Religious invocation and calling the God of Truth to witness and confirm the truth Deut. 6.13 and 10.20 Jer. 4.2 Heb. 6.16 That God the searcher of hearts have Glory from the discovery of hidden truth and falshood and bring to light the hidden things of darkness Now since swearing and calling God to witness is a part of the Moral Law which is yet in force and our Lord saith that not one jot or tittle shall pass from the Law till all be fulfilled yea since the same Glory is due still to God it remains that the same duty is still required of man 2. Yea were it altogether unlawful for us under the Gospel to swear the Lord himself would not swear nor would his holy Angels nor Saints and that in the New Testament all which notwithstanding is true for we read the Lord himself 1. To swear to Abraham Gen. 22.16 and 26.24 Deut. 7.12.29.4 Jer. 11.5 Ezech. 18.3 as I live c. 2. And thus the holy Angels swear Dan. 12.7 Rev. 10.5 6. 3. The Saints of God we find swearing Jonathan and David St. Paul often 2 Cor. 1.23 and 11.31 Phil. 1.8 1 Thess 2.5 10. 4. Yea thus Christ himself the giver of this new Law he swears Amen Amen which that it is a form of an oath I have made elsewhere to appear Obser 6. Since we are called to prove and an oath for confirmation is unto men an end of all strife Heb. 6.16 surely in this case not to swear it 's a failing of our calling and contrary to love and peace By all which both by law and practice it appears that to swear is lawful and since the same good end of swearing yet remains confirmation of Truth and preservation of Justice to the glory of God surely the duty it self must remain 3. Besides if it were simply unlawful to swear it would also be
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 ãâã ãâã ãâã ãâã ãâã because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in ãâã ãâã ãâã ãâã ãâã c. Hebr. 1. The preposition ãâã ãâã ãâã ãâã ãâã may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin ãâã ãâã ãâã ãâã ãâã Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
other Graces as Tongues Prophecy Wisdom Knowledge and Faith it self are nothing worth And 2. From the use of it because by it all evils are born or avoided and all good done for Charity suffereth long and is kind c. vers 4 5 6 7. 3. From the duration and continuance of it beyond not only these Graces but even Faith and Hope it self for Charity never faileth but whether there be Prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away c. yea now abideth Faith Hope Charity these three but the greatest of these is the subject of this Discourse contained in this general point of Doctrine That though a man have prophecy and know all mysteries and all knowledge and though he have all faith so that he can remove mountains and yet have not Charity he is nothing An Argument indeed consisting of too many particulars to be fully discussed in a short time and therefore I will be very brief in enquiring into 1. The nature of Prophecy 2. The knowledge of all Mysteries 3. All Knowledge 4. All Faith 5. Removing Mountains 6. Charity and want of Charity And then as brief I must be in shewing the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã The Truth and the Reason of the Truth that and why though a man may have prophecy and know all mysteries and all knowledge and have all faith so that he can remove mountains yet wanting Charity is nothing 1. Prophecy is one of those gifts of God unto men which they call gratiae gratis datae freely given unto man of God Rom. 12.6 which is either strictim or largely taken 1. Strictim whereby he is enabled to fortell things to come 2. Largely taken whereby one is able to speak God's Truth without difference of time This gift was given unto men under the Law for government of the Church of God such were Aaron and Samuel And for instruction of Gods people touching the Will of God such were all the Prophets whose Prophecies we read in the Old Testament Under the Gospel this gift was given unto men for exposition of Gods Truth and edification of his Church For he that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14.6 The Divine things wherein the Prophets edified the people of God were either 1. Abstruse and hidden such as all Mysteries are And 2. The gift whereby these are understood is called Wisdom that 's the second thing Or else more ordinarily and commonly known And this gift they call by the general name of Science or Knowledge that 's the third which Truths when they beget assent we call it Faith which is generally nothing else but an assent to a known Truth that 's Faith This Faith is here described by an effect in mens opinion the greatest and most difficult removing mountains If ye ask whether this were ever done or no The usual answer is that no doubt many Saints have had as much Faith as could have removed Mountans if the necessity of the Church had required such miraculous effects For the manifestation of the Spirit is given to every one to profit withall 1 Cor. 12. But it is commonly denyed that it had been needful yet that as great or greater works than these have been done by Faith as raising of the dead dividing of the sea c. And yet some are reported to have done this as Gregorius Neocaesariensis for the building of the Church avouched for truth by Gregory Nyssen and venerable Bede and a poor Christian is said to have done the like for the defence of his Faith and saving of his life when one of these three were propounded to him Either 1. To remove a Mountain Or 2. Turn Mahumetan Or 3. Die As 't is reported by a Minorite Fryar in a Journal of his dedicated to the French King Anno Domini 1253. I know not how this satisfieth the doubt But it seems very strange that whereas in the Old Testament as Psal 30.7 and 48.1 Isai 2.2 3. and 11.9 and 40.4 Jer. 51.25 Zach. 4.7 beside many the like places A Mountain by consent of all that I know is spiritually to be to be understood yet in the New Testament where our Saviour in Matth. 17.20 And St. Paul in the Text speak of removing mountains Mountains must needs be litterally understood Shall the Old Testament point us unto inward things and the New to outward Shall Moses and the Prophets who are most-what figurative and typical put off the veil of Types and Figures And shall Christ rather put it on whose words are spirit and truth Joh. 1.6 How much rather then may we understand by Mountans in this place spiritual things also I will not beg your assent unto this interpretation The Scripture elsewhere challengeth it in many places For so pride and the lofty looks of men are Mountains Esay 2.11 The lofty looks of men shall be humbled and the haughtiness of men shall be bowed down c. And the day of the Lord of hosts shall be upon all the high mountains and upon all the hills that are lifted up vers 14. And in Chap. 5. the Prophet having reckoned up the peoples sins as covetousness luxury impiety injustice and pride all high swoln sins and the Lord now stretching out his hand to smite them vers 25. The mountains were moved saith the Text namely these swelling sins Nor is this a forced exposition for Apoc. 16. where Christ at his second coming destroys all sin and all the power of Sathan and the spirits of Devils and mystical Babylon out of the earth at vers 20. The mountains saith the Text were not found That this interpretation is genuine and proper appears by the description of Christ's first coming in the flesh Luk. 3.4 5. Prepare the way of the Lord make his paths straight every valley shall be filled and every mountain and hill shall be brought low Which I presume no man understands according to the letter but as St. Paul speaks of the mighty weapons of God 2 Cor. 10. That they cast down imagination and every high thing that exalts it self against the knowledge of God and bringing into captivity every thought unto the obedience of Christ So that generally the removing of Mountains is the removing and purging away of sins which is given unto Faith in Christ Act. 10.43 For through his name whosoever believeth on him shall receive ãâã ãâã ãâã ãâã ãâã remission of sins and 15. Put no difference between us and them purifying their hearts by faith This is that which St. Ambrose and Rabanus interpret Virtutes facere aut daemonia per fidem ejicere To do wonderful works to do acts of power and to cast out Devils out of our selves yet if a man have all this faith and have not charity he is nothing But what is Charity Liber 3. sent distinct 27. It is Dilectio qua diligitur Deus
the deep Then God said Let there be light and in making of every day the evening goes before the morning 2 Cor. 4.6 Wherefore despair not nor be discouraged but hope on the Light that shall shine unto thee 1 Pet. 1.12 13. The Prophet Esay speaks comfort to the Soul in this Estate Esay 50.10 Remember how long thou hast estranged thy self from the light or sinned against it Zach. 4.10 Who hath despised the day of small things The day riseth not all at once there is oftentimes the thickest darkness before the rising of the Sun Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Be content with what ye have for he hath said ãâã ãâã ãâã ãâã ãâã be content with the Candle of the Lord his teaching Spirit in thee Prov. 20.27 Ungodly men shall be deprived of that The candle of the wicked shall be put out Prov. 24.20 He that hath begun a good work in you will perfect it until the day of Jesus Christ He is behind the cloud the cloud of our sins that removed he 'l appear and we shall see him as he is 1 Joh. 3.2 Consol 2. To the true Christians in these dismal days Christ is the day There is no day so dark in this outward world but the Sun of Righteousness may be seen in it as they say in Alexandria in Egypt the Sun may he seen every day Mal. 4. Vnto you that fear my name shall the Sun of righteousness arise Surely there is light in Goshen where men draw near unto God Psal 34. Vulg. Lat. aecedite ad eum illuminamini Exhort 1. Hasten the coming of the day of God Though Christ be always hodie yet not to thee Zach. 1.5 6. Exhort 2. If Christ be the day then let us who are Christians Walk honestly as in the day while it is called to day ãâã ãâã ãâã ãâã ãâã It is the Apostles exhortation Rom. 13.13 To walk decently and honestly as becomes those who are of the day 2 Thess 5.5 6 7. Men of good behaviour walk not abroad in the day with night garments what they are the Apostle tells us vers 14. Surfeiting and drunkenness chambering and wantonness strife and envying No honest man will appear in the day in such ugly habiliments as these are ãâã ãâã ãâã ãâã ãâã were the after supper meetings of riotous persons which were the worshippers of Kemosh the Idol of the Moabites Seldom did they part without drunkenness therefore that 's next vina Venusque they commonly accompany one another chambering and wantonness and who hath wo who hath sorrow who hath contentions who hath bablings who hath wounds without cause They that tarry long at the wine and therefore there follows strife and envying When we have put off these night garments these deeds of darkness put on the armour of light or Christ himself who is the perfect day shine as lights in the world Reproves Those who pretend unto Christianity and that they are of the day yet take offence at the light when it shines unto them when it reproves them when it exhorts them 1. When it reproves them For whatsoever is reproved is made manifest by the light when it comes home to the man and discovers him to himself it 's entertained as Ahab entertained Eliah Hast thou found me O mine enemy the light is good who is there but can afford the Lord Jesus Christ all the attributes that may be but when the day appears to him and discovers the darkness wherein he lives 't is like a light brought to one who hath long been in a dungeon he hates it he 'll flie in his face that brings it 2. The like acceptance it finds with us when it exhorts us to a likeness of it self to become Light in the Lord 2 Tim. 1.10 Jesus Christ the day having abolished death hath brought light and immortality to light through the Gospel whose life is the light of men John 1.5 This light invites us to his humility where like a sparkling Diamond set in a dark ground he shines and hath most lustre Matth. 11. Learn of me for I am lowly c. With what scorn is the motion entertained He comes among his own and his own receive him not we are in this like the Jews who expect the Messiah in the pomp of a King Light is come into the world and men love darkness more than the light because their deeds are evil They who were addicted too much to the Letter lost the true meaning of the Spirit when therefore they conceived that only the literal Text was the truth they slighted all mystical sence of Gods word and so they presumed to bring the word of God to the rule of their narrow understanding But that an Allegory may be used for a proof of Divine Truth howsoever I might name divers Scriptures I shall for the present instance only in one Gal. 4.21 Where if any doubt whether it makes to our purpose or no let him consider whether the Apostle bring not that example as a proof against those who desired to be under the Law Verse 21. Then let them consider whether it were an Allegory or no if any man doubt he may be resolved Verse 24. where the Apostle saith expresly ãâã ãâã ãâã ãâã ãâã There 's no Hypocrisie will long help us and make us appear children of the day Glow-worms and rotten wood can shine in the night but the day declares them if the day of God be risen in us 't will soon discover it self the light discovers it self and all things in it if the light be in us 't will appear Lo here lo there Matth. 24.27 Their seed shall be known among the Gentiles and their off-spring c. we may see day we say at a little hole 't will discover it self Means Hold not the light in darkness the truth in iniquity Give heed to the Prophetical word 2 Pet. 1.19 Light thy candle at it yea if thou pray unto him The Lord himself will light thy candle and make thy darkness to be light then the Lord himself will make the day appear unto thee Donec Dies luceat ãâã ãâã ãâã ãâã ãâã Sol oriatur in cordibus vestris Syr. 2. Testimony and proof of God the Sons Coeternity with the Father The first was Homologetical a Confession this is ãâã ãâã ãâã ãâã ãâã a Promise it may be taken either out of Psalm 89.26 27. He shall cry unto me thou art my Father c. And so Christ is represented unto us under the type of David who was a lively figure of Christ Esay 55.3 4. I will make an everlasting covenant with you even the sure mercies of David which the Apostle understood of Christ Acts 13.34 Jerem. 30.9 They shall serve the Lord their God and David their King Hosea 3.5 After this shall the Children of Israel return and seek the Lord their God and David their King and
of the Law for them and apply his righteousness unto themselves and imagine that thereby their iniquities which yet are in them are hid and covered They are arrant hypocrits I say not that such are Pharisees or Pharisaical men for the Pharisees performed an outward righteousness and gave outward obedience unto the Law So that he who knew no better way of fulfilling the Law and acted according to his knowledge he was accepted and approved of So our Lord is said to have loved the Pharisaical young man Marke 10 17-21 But they who boast of Christ's fulfilling of the Law for them when yet by breaking the Law even outwardly they dishonour God These are worse hypocrits than the Scribes and Pharisees were Obs 4. The Lord Jesus came not to destroy but to fulfil This sentence what a world of men lay hold on and hence conclude that Jesus Christ hath done and suffered all things already to our hand c. Vide Not. in James 1.22 Repreh 1. Those Opinionists who think that Christ came to destroy the Law that the Law belongs not to them because they are Christians or imagine themselves to be so Dub. What reason is there that although our God hath so clearly manifested his will in his Law and Prophets and hath not spared his only begotten Son but yielded him up to death for us all yea hath raised him from the dead All which is come to pass that all men through the Son of God should be justified freed and saved from their sins And although the Son hath done all and bought men with a price that they being redeemed from their sins death devil and hell might live in righteousness and holiness before him all the dayes of their life Though the Father hath done all this though the Son hath done all this and suffered all this yet neither Law nor Prophets are fulfilled but sin and iniquity is fulfilled the will and lust of the Devil are fulfilled Answ I answer all what God and Christ hath done and suffered for men is made known unto them and why That they might believe on the Son and obey him and so be saved O how plentiful is the Scripture in Testimonies of this kind John 3.16.36 and 12.25 26. Matth. 16.24 1 Pet. 2.21 22 23 24. and 4.1 2. But though the God of truth so abundantly testifieth this in his Word yet alas how few are there in the World who believe him How few are there who believe in the light the wisdom of God the way the truth and the life which is Jesus Christ himself Yea do not most men believe contrary to the Scriptures Do they not believe and love the darkness more than the light the foolishness of the flesh rather than the wisdom of the Spirit Do they not obey the calling and drawing of the Father of lies unto their eternal destruction rather than the calling and the drawing of the God of truth to their everlasting salvation Thus did their Fathers before them Jer. 2.7 8.13 19.5 They follow their own choosing their own opinion not the Law of the Lord and his sure word of Prophesie 2 Pet. Wherefore they long not at all to be loosed and set free from their sins nor know nor consider that they are faln from the true light of life and the true belief of their Salvation and give heed to Spirits of errour and manifold false faiths and manifold chosen holinesses nor do they consider that they love the sin more than the righteousness the darkness rather than the light the falshood and lie more than the truth it self Yet even in this false faith which they have made choice of they boast themselves as if they were now free from the Law justified from their sins and become very good Christians They think and believe that the Abaddon and Apollion is stronger than Christ the Saviour That the Abaddon hath power enough to destroy the Law and fulfil all unrighteousness c. But they believe not that Christ is strong enough to destroy all unrighteousness Esay 53.1 Lord who hath believed our report To whom is the arm of the Lord revealed c. And therefore according to their faith or unbelief so it befals them Job 15.21 22. A dreadful sound is in his ears c. Repreh 1. Those who think and hold opinion that Christ came not to fulfil the Law Repreh 2. Those who condemn obedient men who fulfil the Law for phansies Exhort Since the Lord Jesus Christ came not to destroy the Law and the Prophets let not us who profess our selves his Disciples his Followers Christians let not us destroy them nor let us think that he came for any such end but since the Law is holy and just and good and our Lord Jesus Christ is holy just and good yea goodness it self Hos 3.5 Let us agree with the Law and consent unto it that it is holy just and good and become such And since there is an emptiness in the Law and Prophets until they be fulfilled by obedience since the narrow way of God's Commandments is forlorn and forsaken Even in the dayes of Shamgar that noble Stranger in the dayes of Christ in the flesh and in the dayes of Jael the dayes of the Church of Christ in the Spirit O let us turn us from the broad wayes and crooked wayes And as Hebers house though they had formerly made Covenant with Jabin and Sisara while they walked in the way of Cain So though formerly we have consented to the false knowledge of the subtle Serpent Though formerly we have walked in the way of Cain Jude v. 11. Yet let us with Jael sever our selves from Cain and walk in the narrow way of God's Commandments which leads unto the everlasting life Let us follow the Wise man's Counsel c. Vide Not. in James 4.14 in Supplement NOTES AND OBSERVATIONS UPON MATTHEW V. 21. ãâã ãâã ãâã ãâã ãâã c. Ye have heard that it hath been said by them of old time that thou shalt not kill for whosoever killeth shall be in danger of the Judgment c. OUr Lord having made a special Preface to his Sermons v. 17 18 19. He now begins the Sermon it self And here we meet with a different Translation and understanding of these words ãâã ãâã ãâã ãâã ãâã It was said by them of old time so the Text or to them of old time so the Margin And the Greek words will indeed bear both sences Wherefore let us enquire whether of the two is the more probable They will say by them of old time as we read it in the Text they understood the Rabbins and Teachers of old as if our Lord should say ye have heard that the Rabbins of old have taught the people this Law and this penalty for breach of it But I say thus c. And this sense they rather incline unto because they conceive it our Lord 's main drift in this Sermon to confute the false Glosses and Expositions
of the Law introduced by the Scribes and Pharisees and to give the true sence of it 2. They who read the words thus it was said to them of old time understand the people and Auditors to whom these words were spoken and so the opposition seems to be very clear It was said unto them of old time But I say to you And although I deny not but that our Lord in this his Sermon intended to correct the false Glosses and interpretations of the Law imposed upon the people by the Scribes and Pharisees as I shall make it appear in due place Yet withal it cannot be denied but what our Lord saith was said to those of old time was often true and therefore not opposed as any false Gloss of the Scribes and Pharisees I need go no further for example then the words of the Text. It was said to those of old time so I will be bold to read the words Thou shalt not kill and whosoever shall kill shall be in danger of the Judgement The former words are the very express words of the Law in Exodus and Deuteronomy and the latter words are consonant thereunto and neither of them contain any false exposition of the Scribes and Pharisees Obj. Howbeit here it will be objected what then doth our Lord oppose Somewhat no doubt he opposeth when he saith it was said to them of old time But I say unto you c. Answ I answer our Lord cites the Law as delivered by Moses and understood by the Scribes and Pharisees as also by many of the people even in Moses his dayes What then you 'l say doth he oppose or contradict Surely nothing at all in this Sixth Commandment For it 's certainly true that it was said to them of old time Thou shalt not kill and whosoever shall kill shall be in danger of the Judgment Our Lord contradicts not this but he adds a farther meaning of this Commandment and the exposition of it as thus The Law saith indeed Thou shalt not kill c. But I say not only this but also whosoever is angry with his Brother shall be in danger of the Judgment c. Come we then to the Text it self these things were necessary to be premised because the like Speeches meet us often in this Chapter and what hath been said may be as a common light for the understanding of them In these Words from verse 21. to 26. inclusively is contained the Sixth Commandment and the penalty of it 1. The Commandment it self Thou shalt not kill 2. The penalty of the Commandment 1. Received by all Whosoever shall kill c. 2. Delivered by our Saviour v. 22. But I say c. To which he adds a Corollary of directions verse 23.26 In the Text you have these Particulars 1. Thou shalt not kill 2. Whosoever shall kill shall be guilty of the Judgment 3. This was said to them of old time 4. Our Lord saith to his Disciples Ye have heard that this was said to them of old time Thou shalt not kill c. 1. Thou shalt not kill The Words contain the Sixth Commandment Killing is a word of large extent as he may be said to kill who either justly or unjustly by Law or against Law takes away the life of another or casually or in a just War such as the Lord warrants But to kill is wilfully and felloniously to take away the life of another upon prepensed malice This Word therefore to kill doth not fully express the Greek ãâã ãâã ãâã ãâã ãâã answering to the Hebrew ãâã ãâã ãâã ãâã ãâã used in Exodus 20. and Deut. 5. The word to murder which our English Tongue borroweth of the Saxon Mordren signifies wilfully and felloniously to take away the life of another upon prepensed malice Whence our Lawyers have made the word Murdrum whereby they signifie murder which they acknowledg far more properly to signifie that fellonious Act than Homicidium or any other wayes they can express it And therefore our old English Translation of the Sixth Commandment is most significant and best expresseth the Text Thou shalt do no murder This precept prohibits the unlawful taking away the life of man ones own or anothers and commands the due preservation of it Now it is evident by what hath been already spoken on verse 20. and farther appears out of this verse and those following that our Lord 's main drift and scope is not to teach the outward Commandments or obedience to be performed thereunto which he supposeth But his main intent and purpose is to superadd and farther to teach the inward Commandments and to urge obedience to be performed thereunto I shall not therefore speak much of the outward killing and murdering or of the penalty annexed thereunto Only I shall briefly shew the scope and latitude of this Commandment The Scope is preservation of life our own and our Neighbours temporal spiritual and eternal Of this Commandment there is a Positive Negative Part. 1. Positive to love our Neighbour to wish him all health and welfare of this life and that to come to advance both re Consilio bono by our real help and Counsel to warn him of imminent evil to feed the hungry give drink to the thirsty cloath the naked visit the sick and imprisoned Matth. 25. The Negative part which is expressed in the Text prohibits killing of our selves or others yea wrath hatred envy unmercifulness These may be distinguished according to 1. The heart out of which murder proceeds Matth. 15. 2. The Words for there are killing words as Racha and Fool. 3. According to the Countenance Gen. 4.6 4. According to the deeds themselves as to smite our Neighbour wound him lame him poyson him famish him As concerning the Soul this Commandment hath an affirmative part and a negative 1. The affirmative part comprehends all those vertues and vertuous actions by which our Neighbour may be won unto God and his Soul saved as to provoke one another to love and good works Heb. 10.24 To exercise our selves to have a Conscience without offence towards God and towards men As concerning the Soul of our Neighbour such sins in this Commandment are forbidden as might scandalize our Neighbour in life or doctrine Matth. 18.5 to withhold the truth of God from men Prov. 29.18 Where no Vision is the people perish By this rude draught it 's evident that what David saith generally is in this Law verified Thy Commandments are exceeding broad And much might be spoken particularly touching the Duties of this Commandment and the sins forbidden by it But it 's clear and evident by what hath been already spoken Wherefore I shall briefly shew why the Lord prohibits murder and shall briefly make some Application of it and so follow our Lord's method in the opening the spiritual meaning of this Commandment 1. As for the reason then of this precept outwardly understood Thou shalt do no murder though the divine authority prohibiting it and
But the Belief also was preached even then as Numb 14. And therefore the truth of God was revealed from faith to faith and urged under the obedience of faith and there remained a preaching of truth under the obedience of Charity which also was revealed under the Law I will shew mercy to thousands of them that love me and keep my Commandments And the Apostle exhorts us to purifie our minds under the obedience of Charity sub obedientia Charitatis 1 Pet. 1. Obser 6. Hence it 's evident that there are degrees of Sins It 's a less sin to be angry with our Brother without a just cause than to break out into reproach and to say unto him Racha And yet a greater sin it is to break out into greater reproach and to say unto our Brother Thou fool To be angry with our Brother unadvisedly undeservedly it 's a sin but it 's the first degree of sin if the Passion be so unruly that it will not endure a check but breaks out into evil words diminishing and detracting from the good name of our Brother it 's an addition and a farther degree of the sin and now the passion is become so strong if therefore it breaks out into such reproach as puts our brother by our testimony into a state of damnation there is the third degree of sin but the greatest of all these is the completing of the murder by the outward Act. Obser 7. As there are degrees of sin as we have heard so are there degrees of penalty and punishment for sin Wrath exposeth us to the Judgment Racha makes us liable to the Council Fool brings us into the danger of Hell Fire But wilful murder casts the murderer into the Lake Exhortation Let us lay the Axe to the Root of the Tree even wrath that root of bitterness which bringeth forth all this bitter fruit The Psalmist exhorts us Psal 37.8 Cease from anger and forsake wrath fret not thy self in any wise 1. As it stirs up a man to say to his brother Thou fool so it proves him that saith so to be a fool for Eccles 7.9 Be not hasty in thy Spirit to be angry for anger resteth in the bosom of fools 2. And here it is heavy the fool cannot bear it for the Stone is heavy and Sand is weighty but a fools wrath is heavier than them both He cannot bear it it 's too heavy for him and therefore the fool presently declares his anger a fool's wrath is presently known Prov. 12.16 3. And it is the most pernitious to him that hath it for envy and wrath shorten the life Ecclus 30.24 Wrath killeth the foolish man 4. It breaks forth into strife and contention it begets it and nourisheth it for as coals to burning coals and wood to the fire so a wrathful man stirreth up strife Prov. 26.21 5. And from words to blows wounds and death see Onomasticks on the word Rebla B. 6. The Commandment of God is gone out against it Ephes 4.31 Let all bitterness and wrath and anger and clamour be put away from you c. Col. 3.8 7. A cruel Angel is sent out against it even Abaddon the Angel of the bottomless pit Obser 8. Take notice hence how Christ reforms his Church He begins with the heart and affections with wrath He that is angry with his brother c. How commonly do Christians reform the Christian Church Their first and main business is to take care that the outward ordinances be purely administred that the Word be preached often that the Canonical Scriptures be duly read Psalms sung Prayer made publickly privately in a word all outward Sanctimony all palpable and visible and audible service of God be duly observed And are not all these good duties They are no doubt And God forbid that I should go about to blame them or whatsoever duty Christ hath instituted in his Church Mean time this is not a Reformation like this of our Lord in the Text. The Pharisees made clean the outside of the cup and platter c. Matth. 23.25 26. They thought themselves not guilty of breaking the Sixth Commandment when they did not shed their Neighbours bloud Our Lord begins with the Reformation of the heart and affections there The Pharisees and too many Christians the Pharisees of our time begin their Reformation at the wrong end in those before named and other such like outward duties which indeed may be performed as speciously even by a wicked man as by the best of Christs Disciples Our Lord teacheth us to place our Reformation in such actions as wicked men cannot imitate and remain such in the mortifying of our earthly members suppressing our wrath our envy our malice and hatred Now all these are accounted infirmities and men may and do live in them and say they can do no otherwise while they live here And they are accounted very good Christians if they observe the Ordinances if they hear much and often men in reputation for zeal especially if they joyn themselves to a Congregation then they may be wrathful and envious and malicious c. O Beloved Of what validity of what value are all these pure outward Ordinances be they never so pure if mean time the heart and Conscience be unclean and impure What are they all but plaistering and daubing of a rotten wall What else but skinning of a festered wound Thou Hypocrite saith our Lord cleanse first that which is within A reverend and pious man being chosen a Preacher at one of the Inns of Court some of the Pharisees resorted to him and congratulated his choice to that place because he would cause the young Gentlemen there to cut their long hair The Preacher answered them that that was the least part of his business if he could but perswade them to cut off their affections to mortifie their lusts c. they would of themselves cut off their long hair Obser 9. As there is a spiritual progress for good unto all the obedient Disciples of Jesus Christ so is there also a spiritual progress for evil to all the disobedient and ungodly 1. The Law of the Father points unto Christ and those who have learned of the Father they come unto him The Son also commends his Disciples to the Spirit to whom he promiseth another Comforter 2. There is also a spiritual progress for evil to the disobedient The Father judgeth no man but hath committed all Judgment unto the Son The Son tells us that the Spirit shall come and convince the World of Judgment John 16. These three were figured by Saul David and Solomon Saul a Figure of the Law required much but could effect little was troublesome to all but was troubled by Goliah and the Philistins and at length slain by them David represents Christ in the flesh David slew Goliah and conquered the Philistins Rom. 8. Hebr. 2.14 Yet David saith that the Sons of Serviah were too strong for him Such as David could not subdue
come to us let us draw our selves to it by the cords of love Psal 139. Examine me whether any way of wickedness be in me and lead me in the way everlasting 3. There is danger lest thine adversary deliver thee to the Judge This is the first degree of danger implyed in ãâã ãâã ãâã ãâã ãâã nè quando lest at any time the adversary deliver thee to the Judge 1. Literal 2. Spiritual 1. Who is the Judge 2. What is it to deliver one to the Judge And why doth the Adversary so deliver the Debtor to the Judge 1. The Judge is either Ordinary or Delegate Ordinary who by his own right or by the Authority of the Prince can exercise Jurisdiction 2. A Judge delegate is he who by Commission from another takes cognizance of some certain cause either of them may be here meant Both ought to act omnia secundum legem jus all things according to Law and Equity Who ever the Judge is he ought to be a good man and to fear God and that according to the Civil Laws and the Law of God For he that rules over men must be just ruling in the fear of God 2 Sam. 23.3 1. Who is the Judge The Father hath given all Judgment to the Son 2. What is it to deliver to the Judge The word ãâã ãâã ãâã ãâã ãâã sometimes signifieth simply tradere to deliver Matth. 25.14 He delivered to them his goods Sometime to deliver to be cast into prison Matth. 10.19 When they deliver you up Acts 22.4 Binding and delivering into prisons sometime to deliver by treachery Luke 21.12 He that betrayes me ãâã ãâã ãâã ãâã ãâã Luke 22.48 Now because sometime the Creditor by the fraud of his Debtor is put upon shifts to take him Vulpinari cum vulpinatore deliver to the Judge the Evangelist here useth ãâã ãâã ãâã ãâã ãâã lest he deliver thee or betray thee Sometime the Creditor is forced by the wilfulness of his Debtor to use violence to apprehend him and therefore the word used by St. Luke 12.58 is ãâã ãâã ãâã ãâã ãâã to draw lest the adversary draw thee to the Judge 3. Why doth the adversary deliver the Debtor to the Judge Apprehension and citing the Debtor to appear before the Judge is the beginning of Judicial Process 2. It is the Judges office to enquire examine determine and decide according to Law what is justice and equal yea by sentence and due execution of sentence to compel and enforce the Debtor to that which with his own will and by fair means otherwise he will not do Doubt But can a Brother be so unkind as to turn such an adversary as to deliver yea draw me to the Judge and so to be the author of all the ensuing dangers Men are apt to reason very favourably in behalf of themselves and lay the whole blame upon another But who ever thou art deal equally in this business between thy brother and thy self Thou sayest can thy brother be so unkind c. Reason now on thine own part Can I being a Brother be so unjust as to offend and provoke my Brother as to detain his right from him Whether of the two is the greater offence thy Brother's unkindness to thee or thine injustice which provoked thy Brother to be unkind And this unkindness of thy Brother renders him but just when he delivers thee to the Judge such differences as these are among the younger Saints Obser 1. Take notice here that there are divers kinds of Spirits one sort of those which are acted by men under the Law and Prophets another of those which are acted by the Spirit of Christ and his Apostles 1. They who acted by the Spirit of the Law and Prophets are of an austere fierce and rigorous Spirit as they who revenge themselves of the sin and sinners which have deceived them So zealous was Abel his blood cried Eliah who called for fire from Heaven to consume his adversaries so zealous was Jeremias 11.18 19. Let me see thy Vengeance 20.3 4 6 12. And Zachary 2 Chron. 24.22 The Lord look upon it and require it and Job who hath his name from his enmity against sin and iniquity Such effects are found in men when they know and are grieved that they have been beguiled by the deceitfulness of sin 2 Cor. 7.11 By this Spirit our Lord supposeth men acted while yet under the Law 2. But there is another Spirit wherewith they are acted who are led by Christ and his Apostles and are his true Disciples for the blood or Spirit of Christ speaks better things than that of Abel James and John were acted by the Spirit of the Law and Prophets and would have brought fire from Heaven to destroy the Samaritans as Elias did But our Lord told them they knew not of what Spirit they were or ought now to be And therefore Christ prayed for his Persecutors Father forgive them c. And St. Stephen Lord lay not this sin to their charge And St. Paul prayeth for the Colossians that they might be acted by the same spirit Col. 1.1 and Gal. 6.1 2 Tim. 2.25 26. With meckness instructing such as oppose themselves According to this Spirit our Lord did not condemn the Woman taken in Adultery to be put to death But what then did he approve of her God forbid no he bid her go and sin no more John 8.1 3. The Lord doth not disallow of legal process and proceedings at Law nor doth the Apostle 1 Cor. 6. simply forbid going to Law one with another He knew while men were yet in their younger spiritual age there would be differences one with other and therefore be regulates those differences 4. Our Lord doth not altogether disallow of coercive power when men are not willing yea when they are opposite unto what is right malo nodo malus quaerendus est cunaeus an hard knotty block requires an hard wedge 2. In this point three are met who make the Judgment complete The Adversary delivers thee to the Judge Judgment is the Act of three Judicis Actoris Rei The Judge the Adversary the Actor Plaintiff or Creditor and the Reus party accused Defendant or Debtor Mysticé This hath a truth also in the Mystery when the Adversary which is the Law of God and Prophets delivers him who will not agree with it unto the Judge And who is the Judge Who else but Christ And by what authority is he so John 5.22 The Father judgeth no man but hath committed all Judgment unto the Son v. 27. The Father hath given the Son authority to execute Judgment also because he is the Son of man Dan. 7. Unto this Judge the Law and Prophets deliver obstinate men Ye have one who accuseth you even Moses John 5.45 And the Law reproveth corrects accuseth convinceth condemns Reason 1. In regard of Justice every transgression and disobedience must receive a due recompence of reward Hebr. 2.2 And he who despised Moses's Law must
a man apprehend himself confined to one City yea to one Countrey 2. What present all horrible noisome accidents as nastines most offensive from man to man most infamous most chargeable to the purse as for company the worst of men and such only as are fit for such a place by all which we may make some conjecture of the infernal prison or the hell of the damned poena damni sensus want of all accommodations the rich man had not one drop of water To see Abraham Isaac and Jacob in the Kingdom of Heaven and themselves shut out To let us know that this prison is not only literally to be understood outward prisons are not punishments saith the Lawyer but in order to them nor doth either Civil or Municipal Law allow any punishment to be inflicted on the debtor beside imprisonment But the spiritual prison which is hell it self hath all torments The Lord delivered him to the Tormenter till he should pay his debts Matth. 18.38 But some by this prison understand Purgatory and prove it by the authority of the Ancient Fathers Surely not St. Austin nor St. Hierom nor St. Cyprian though alledged for that purpose by some The former Fathers expresly understand this place of hell it self But why must it be understood of Purgatory Because it is said Thou shalt not depart hence untill thou hast paid the utmost farthing The utmost farthing therefore must be paid and then thou shalt depart thence but the nature of ãâã ãâã ãâã ãâã ãâã which we turn till or untill doth not imply this for howsoever Supponit antecedens tamen non semper infert consequens The Ancients give some instances of this as Psal 110. until I make thine enemies thy foot-stool until doth not imply that he should not sit on God's right hand afterward And where it is said of Michol that she had no child until the day of her death surely she had none afterward But whereas Purgatory is supposed to be found out for the purging of less or venial sins whereas he who will not be reconciled to his adversary whether a person or the Law he dieth without charity and therefore according to their Doctrine of Purgatory such a one cannot be said to be in Purgatory but in Hell it self because want of Charity is not according to them a venial but a mortal sin Doubt This seems to be unreasonable to compel men to pay debts which they have no ability to pay yea to be tormented till they pay The Turks seem more reasonable than thus who they say put none in prison for debt when they have nothing to pay This therefore should seem to be as unreasonable as a violent detention I Answer it is indeed unreasonable and it is but reasonable that it should be unreasonable Thou didst voluntarily depart from the reasonable service of thy God and therefore it is just to leave thee to the unreasonable service of the Devil Thou wert before in Eutopia in a Kingdom of Reason and Justice now the Just Judge hath delivered thee to the Officer who hath cast thee into his Atopia his Kingdom of unreasonableness 2 Thes 3.2 ãâã ãâã ãâã ãâã ãâã Thou lived'st unreasonably among men now thou art in the Devil's power hee 'l match thee Doubt How then do we read that the Lord delivers even out of the pit wherein there is no water Zach. 9.11 The Messenians had an horrible prison which by an Euphemia they called Thesaurus where Philomena was God hath such a prison-ward where he hath those whom he reserves as his vessels of Wrath he hath also those whom he reserves for vessels of Glory Consider who he is to whom our Lord saith Thou shalt not depart hence It is he who by no means maugre all corrections and chastisements admonitions and instructions and those timely given while he is in the way with the Adversary yet he will by no means come to agreement These have hardned themselves against all they are desperate debtors But there are prisoners of hope Zach. 9.11 12. Obser 1. Note here what great need there is of a strong and mighty Redeemer It is a saying in our Law Nullum tempus occurrit Regi No time lapst hinders the King of his right and it is as true nullus locus nullus status no place no state hinders the Great King the Lord of Hosts from his right and he hath a right even to the lost man 2 Pet. 2. denying the Lord that bought them thy Brother for whom Christ died he died for him that is perished 1 Cor. 6. It is reckoned among the ends of his coming Luke 4.18 What a multitude of Captives there are some in the prison of the Law some in Christ's own prison some in the prison of Satan who want a Mighty Redeemer and the Mighty Redeemer is not wanting unto them who are not wanting to themselves The woman of Sychar a City of Samaria ãâã ãâã ãâã ãâã ãâã They are wont to say that after a long drought a good shower of rain delivers a multitude of prisoners they understand the corn imprisoned in the earth And when we are conformed unto the death of the Lord Jesus that grain of Wheat fallen into the ground and dead John 12. he bringeth forth much fruit in us No power prevails against him when the Angel comes to fetch Peter out of prison when we are utterly at a loss we cry who shall deliver me Obser 2. See here thy doom who ever thou art who walkest loosly licentiously and lewdly in the broad way The Great Judge hath his prison he straitens thee 'T is true persons of Quality saith the Lawyer they are in liberâ custodiâ they are in free prison But the Judge is without respect of persons The rich man was in hell torments Obser 3. See and wonder how the Noble Off-spring of God Created according to the Image of God in Wisdom Righteousness Holiness and Truth should so far degenerate that for want of Wisdom Righteousness Holiness and Truth though counselled by Divine Wisdom to agree with the Law of God though corrected and instructed by that Law yet should prove so infatuate that for want of Wisdom he should be cast like some unhandsome or loathsome thing out of the way and thrust into an hole and there pine away anâ perish Obser 4. The prison of the damned is an unalterable and unchangeable condidition they are confirmati in malo Abraham tells the rich man in hell that there is a gulf pight Obs 5. There is a necessity of being conformed to the Lord Jesus Christ as well in suffering âs in reigning yea first in suffering c. Rom. 8.29 Our Lord saith so to Jerusalem Esay 51.17 with v. 22. Awake awake O Jerusalem which hast drunk at the hand of the Lord the cup of his wrath thou hast drunken the dregs of the cup of trembling and wrung them out yet thus saith thy Lord God even God that pleadeth the cause of his
of sinners with hope of impunity and indemnity it shall be well with them at the last that when they die then they shall be saved from all their sins that Christ is their surety and hath payed all their debts for them that God will give them grace if they be elected ones i. e. such an irresistible power so they understand Grace that they shall depart out of the way of sinners time enough and that it is enough to be sanctified only in part that we must be sinners while we live here that we must frequent the Ordinances With these and such like delusions men are easily perswaded to continue in their sins and become proud in their knowledge and give no heed to the adversary who mean time checks them and reproves them So that it is a hard thing to perswade those who walk in the great pride of their knowledge falsly so called and their own made holiness to come down from their high mind whereby they despise all others to walk humbly with their God Yea the Lord supposeth that such as these think lowly and poorly of God and the way of his Commandments So that he requires that they humble themselves to walk with their God Mich. 6.8 Our Lord wisely forsaw that there would be such a Generation of men pretending to Christianity and to be Disciples of Christ who would undervalue the eternal Law of God and not at all regard the Adversary as not belonging unto them who were Christians 3. So that there is great need of a most faithful witness to perswade men out of these misconceivings and to believe the truth Now Christ himself is the Amen the faithful witness who hath in him eminently all the due requisites to the best witness See Notes on verse 17 18. Besides he it is who hath paid the Ransom and made the attonement with the grand Creditor God the Father for all those who are willing to forsake Satan's prison and he puts them in a way to pay their debts Obser 7. Note here Beloved how graciously how seasonably how lovingly and friendly the Lord Jesus warns us of our uttermost peril ãâã ãâã ãâã ãâã ãâã God in sundry times and in many manners hath spoken unto us by his Prophets By many works of his providence as by Dreams and by sickness and pains of these two Elihu tells us Job 33. Wherefore is this That he may withdraw man from his purpose and hide pride from him he keepeth his Soul from the pit and his life from perishing by the sword he is chastened with pain upon his bed c. His Soul draweth near to the pit and his life to the destroyers if there be a messenger with him one of a thousand c. Thus Beloved the Lord speaks many wayes unto us and by his Prophets and by his Son who saith in the Text Amen dico tibi Verily I say unto thee c. He speaks for this end to prevent our utmost destruction The Lord speaks once yea twice v. 14. and v. 29. These things worketh God oftentimes twice yea thrice with man to bring back c. We are yet in health and strength O let this goodness of God lead us to repentance Vexatio dat intellectum a fit of sickness may through mercy change our mind Psal 141.6 Then they shall hear my words Obser 8. Those who walk on impenitently in the way of sinners and will not agree with their adversary they are inexcusable though they perish everlastingly The Lord hath testified so much unto thee who ever thou art I say unto thee obstinate and impenitent man thou shalt not come out thence until thou hast paid the utmost farthing Luke 16.27 When the rich man in hell had so much self-love to to his brethren as to desire that they might not come into that place of torment he desired that Abraham would send Lazarus to testifie against them lest they might come thither Father Abraham answers him That they had Moses and the Prophets and that if they would not hear them neither would they be perswaded though one rose from the dead Now consider Beloved in what condition obstinate and wilful men are who will not comply with Moses and the Prophets which Father Abraham told the rich man in hell might be a means so to perswade them that they might not come into that place of torment Yea over and above these that great Prophet whom God hath raised up like unto Moses he hath come and testified unto them that they may not come into that place of torment yet they go on obstinately and rebelliously to their own destruction What enemies are these to their own souls how wilfully do they resist the means of their own happiness See Notes on Psal 94. Obser 9. Take notice how necessary then is the strong Redeemer Exhor Let us be perswaded to pay our debts agree with our adversary while we are yet free men while we are yet in the way Consider how graciously God the Father deals with us how he wooes us to agreement with himself God is in Christ reconciling the world to himself we beseech you be ye reconciled How mercifully he warns us of the iniquity Prov. 7.27 Blessed is the man whom thou corrects How graciously the Lord Jesus deals with us and testifieth what will be the event of our obstinacy Verily I say unto thee thou shalt not come out c. I know well the folly of the present Generation who relie upon a dead Faith and put off all to their surety that he hath paid their debts for them yet he it is who now testifieth against them I say unto thee that thou shalt by no means come out thence Now chuse whether thou wilt believe thine own vain imagination and groundless fancy or the Son of God the truth of God who perswades thee dum res integra to agree or to credit those who tell thee that the Law is impossible that Christ hath paid the whole debt for thee that there is no fear of being delivered to the Judge and to the Officer of being cast into prison and being detained here till thou hast paid the utmost farthing it is the truth that saith thus to thee now chuse whether thou wilt believe thine own lusts or the lusts of men or the Devil himself or the Son of God Consider what a great indignity is it to the Son of God he saith Yea Amen is an oath he swears it and that particularly to thee whoever thou art whom in the mean time dost thou believe the lusts of thy flesh these come to thee as an hook covered with a desirable bait and therefore the Apostle calls them deceitful lusts Eph. 4. and canst thou believe them who are alwayes deceitful or canst thou believe the lusts of men which are opposite unto the will of God 1 Pet. 4. Such lusts are of the Devil himself and wilt thou do the lusts of the Devil rather than the will of God This
Divine Testimony wherein we may take notice of that main motive whereby our Lord diswades from divorce lest it might be an occasion of sin See one main reason of Christ's appearing in the flesh to set all right again to reduce all things to their primitive and first institution thus he tells us that it behoves us to fulfil all righteousness Mat. 3.15 He speaks of John and himself as in the flesh but it 's most true of the second Elias and himself that they shall restore all things So he saith from the beginning it was not so but now in the end it must be so as it was in the beginning When we have departed from the unison what a jarring what a disharmony there is and no full concord 'till we come to the eighth therefore the eighth day is the Diapason wherein respondent ultima primis as it was in the beginning is now and ever shall be Axiom 5. It hath been said indeed if a man shall put away his Wife c. but I say unto you c. Doubt 1. Did our Lord Jesus Christ then come to destroy the Law surely no he came not to destroy the Law but to fulfil it as he himself speaks Dovbt 2. But what then shall we say to permission did our Lord come to destroy that Permittere est concedere sinere to permit is to grant or suffer a thing to be for the vertue of a Law consists in these three acts to command forbid and permit or suffer to be done Ipsam Legum indulgentiam significat saith the Lawyer it signifieth the indulgence and favour of the Laws and therefore it implies that the thing permitted is unlawful according to that permitti dicitur illud quod illicitum est ut magis illicitum vitetur that which is unlawful is permitted that that which is more unlawful may be avoided whence it is that since evil is not nor can be perpetual therefore the permission of evil cannot be perpetual and so we shall understand the reason why our Lord abolisheth divorce except in case of fornication 1. It is evil and permitted for the avoiding of greater evil 2. It was not from the beginning and therefore it is not said it was said to them of old time but only it was said 3. Permissum ad certum tempus censetur exacto illo tempore prohibitum that which is permitted for a certain time when that time is past it 's judged to be forbidden 4. The Lord Jesus appeared for this end to take away this permission the evil permitted and the cause of that evil for whereas by reason of the hard heart Moses permitted men to put away their wives Mat. 19.8 which in the beginning was not so neither must it be so in the end when Christ comes to take away the hard and stony heart and give us an heart of flesh according to the promises Ezech. 36.26 Obser 1. Hence it appears that Christ came not to mollifie the Law or to abate any thing of the just requiring of it but to teach it and fulfil it truly and fully Obser 2. Hence observe in what estate thou art O man who ever thou art if a Christian man if a Disciple of Christ know that there is more required of thee then of those who were or yet are under the Law It is a false and groundless opinion that the Gospel is a doctrine of indulgence and favour and abates of that righteousness which the Law commands This proceeds meerly and soly out of self love True it is that in the Gospel the mercy of God is more revealed and more of the truth of God is made known also more strength and power is given yea grace and truth and peace and remission and pardon of sin comes by Jesus Christ but to whom surely to the penitent to the believers to the converts to the willing and to the obedient ones Here is a difference between the Law and the Gospel Mysticé Take notice how Grace through the Gospel superabounds Moses permitted men to put away their Wives the Lord Jesus hates putting away Mal. 2. yea he commands Hosea to marry an harlot that was put away Hos 1. and what is Hosea but the Saviour who invites the harlot that hath been put away Jer. 3. Thamar incestuous Thamar and Bathshebah the adulteress are both in our Lord's Genealogy Mat. 1. that it may appear that there is no sin no foul but the true Hosea the Saviour comes to take it away and purge us from it Repreh Those who abuse the Grace of the Gospel and the lenity of the Lord Jesus Christ It is true he hates putting away yet he hath rejected first Aholah then Aholibah Ezec. 23. And our Lord Jesus threatens the Jews that the Kingdom of God shall be taken from them and that their house shalt be left unto them desolate It is true the Lord hates putting away but he more hates idolatry ingratitude disobedience obstinacy and rebellion these may provoke him to do the thing that he hates even to do his work his strange work Esay 28. O think sadly of this who ever thou art who goest on still in thy sin Repreh 2. Who reject and divorce the true Spouse of Christ by reason of some blemish some uncleanness This was the Jews hardness of heart Deut. 24.1 as the Lord interprets it Mat. 19. Repreh 3. But much more are they to blame who reject and divorce the true Church of Christ and esteem her an adulteress and an harlot and that because of her purity and cleanness what else do they who condemn such for erronious and heretical who hope and endeavour to purifie themselves as Christ their husband is pure 1 John 3.3 There is a story in Heliodore of a black woman who brought forth a fair white Child many thereupon condemned her for an harlot and would have her to be put to death but equal Judges making enquiry into the business found that the picture of Andromeda a fair white picture hung in the chamber where she lay whereupon because phantasia habet opus reale the fancy produceth real effects they judged that the woman by her fancy in her conception had wrought like impression of colours and proportion in her child and thereupon acquitted the woman And truly a man would think that equal Judges such especially as pretend to purity and holiness if they shall consider that Christ is the pure and spotless mirrour the brightness of God's glory and the express image of his person and that he is the example and pattern set before us for our imitation if they consider this they should not censure those to be erronious and heretical who behold as in a glass the glory of the Lord with his open face and are translated into that image from glory to glory Surely if Christ be formed in them they are not harlots and adulteresses they are not erronious who bring him forth to life in them the more pure they
are the more they answer to their pattern and the more they are to his honour when they abide in him and walk as he walked 1 John 2.6 Consolation to the true Spouse of Christ He hates putting away Mal. But alas the Lord requires a fair a beautiful a spotless Bride a Wife like himself pure as he is pure but I am impure and polluted When we look upon our pattern 2 Cor. 3. and behold the Lord Jesus Christ and then reflect upon our selves we seem deformed Cant. 1.6 I am black because the Sun hath looked upon me and Psal I am as a beast before thee Moses complains Exod. 4.10 I am not eloquent not a man of words since yesterday nor since the third day he explains himself since thou hast spoken to me Job 42.5 6. Now mine eyes see thee wherefore I abhor my self in dust and ashes But truly in this estate the Spouse is most fit for Christ when the soul knows and acknowledgeth with sorrow her own indignity and unworthiness then is she thought worthy of God Then was the Leper to be pronounced clean by the Priest when he was spread all over with the Leprosie Levit. 13. 1 John 1. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all our unrighteousness 2 Cor. 12.7 10. When I am weak then I am strong The Lord speaks to the Church Ezec. 16.6 He minds her of her impurity When she was in her blood and naked and bare then was the time of love But can the Lord love me who am so deformed so unclean so unlovely Can the fairest of ten thousand love the Blackamore Such indeed the Church and every soul is before conversion unto God Are not ye as the Ethiopians unto me O ye Children of Israel Amos 9. This blackness in the Church is either in regard of sin whose contrary is the whiteness and beauty of holiness or 2. in regard of punishment of sin Job 30.30 or 3. in regard of sorrow for sin as a black garment is a sign of mourning Is it said in vain that Moses married the Ethiopian woman a Blackamore Moses was for a testimony of those things that were to be spoken afterwards Heb. 3.5 He was a notable type of Christ who married the Blackamore Eph. 5.25 26 27. But Moses was faithful only as a servant for a testimony c. Heb. 3.5 But Christ as a Son over his own house v. 6. The Lord saith of Solomon He shall be my Son and Solomon married the daughter of Pharaoh Christ the Son purifieth his Church Eph. 5. Exhort Husbands love your wives even as Christ loved his Church It is the Apostle's Exhortation Ephes 5.24 as the Church is subject to Christ so let the Wives The Church owns Christ for her head doth his will obeys him takes heed of offending him such ought the wives to be to their own husbands Christ bears or bears with the sins of his Church hath compassion on it nourisheth it comforts it instructs it he hates putting away yea he recalls and renews his love toward penitent and converting souls even such ought husbands to be unto their wives Exhort Let us all be chast and faithful to our true and faithful husband the Lord Jesus Christ NOTES AND OBSERVATIONS UPON MATTHEW V. 33 34 35 36. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths But I say unto you Swear not at all neither by heaven for it is God's throne Nor by the earth for it is his foot-stool neither by Jerusalem for it is the City of the Great King Neither shalt thou swear by thy head because thou canst not make one hair white or black THese words contain the third instance of our Lord out of the Law which was spoken to them of old time Herein from verse 33 to the 37 we have our Lords instance out of the Law and his Exposition added thereunto In the former we have a command 1. Negative 2. Affirmative 1. Negative ãâã ãâã ãâã ãâã ãâã Thou shalt not forswear 2. Affirmative ãâã ãâã ãâã ãâã ãâã but shalâ perform to the Lord thy oaths Wherein we have these Divine Axioms 1. Thou shalt not forswear thy self 2. Thou shalt perform to the Lord thine oath 3. From the diversity Thou shalt not But 4. This was said to them of old time 5. Again this was said to them c. 1. Thou shalt not forswear thy self Before we can know what it is to forswear we must know what it is to swear Generally as common to all people and all kind of oaths to swear is Religiosa affirmatio a Religious affirmation so that affirming here is as largely taken as asseveration may be so that it comprehends negation or denial also of what is false It 's a Religious affirmation so that religious involves an obligation or binding him that swears unto God as an avenger of false oaths This is swearing according to the common apprehension of all men who have any knowledge of God And it is enough to premise as positive that we may the better understand what it is to forswear I shall more particularly speak of swearing in the next point What is it then to forswear We borrow the word of our neighbours the Low Dutch Versuearen where Ver answers to for and per in perjurium pejero which is malè juro and answers to ãâã ãâã ãâã ãâã ãâã in the Greek which signifieth depravation and perversion of any thing To forswear then is to swear falsly or rashly or wickedly by the Name of the Lord The word is ãâã ãâã ãâã ãâã ãâã for whereas ãâã ãâã ãâã ãâã ãâã an oath is from ãâã ãâã ãâã ãâã ãâã coerceo ãâã ãâã ãâã ãâã ãâã He who swears restrains himself within bounds of truth He who forswears transgresseth and passeth over those bounds ãâã ãâã ãâã ãâã ãâã supra vel super vel contra sign 'T is doubted whence this speech is taken out of the Decalogue or out of some other Laws elsewhere repeated some conceive it taken out of Levit. 19.12 where there is express mention of swearing and prohibition of swearing falsly by the name of the Lord which is all one with forswearing in the Text yet I doubt not to affirm that this Precept is contain'd in the Decalogue both in Exod. 20. and Deut. 5. in the third Commandment For though some conceive that by taking the Name of God in vain is meant only the swearing by God's name without necessity without just cause vainly so the LXX ãâã ãâã ãâã ãâã ãâã which St. Cyprian turns in vain vainly Aquila ãâã ãâã ãâã ãâã ãâã rashly yet indeed the word ãâã ãâã ãâã ãâã ãâã which we render in vain in the third Commandment the very same word ãâã ãâã ãâã ãâã
ãâã our Translators render by the word false in the ninth Commandment Deut. 5.20 with Exod. 20.16 is ãâã ãâã ãâã ãâã ãâã false and Hos 10.4 swearing falsly ãâã ãâã ãâã ãâã ãâã So that what we commonly understand by taking God's name in vain a light rash and unadvised kind of swearing it is much otherwise and the signification of ãâã ãâã ãâã ãâã ãâã which we render in vain is to be enlarged to falshood and lying and so to false swearing or forswearing yea the Greek Interpreters very often render ãâã ãâã ãâã ãâã ãâã which we turn vain by ãâã ãâã ãâã ãâã ãâã false or lying There shall be no more any vain vision ãâã ãâã ãâã ãâã ãâã Ezec. 12.24 LXX ãâã ãâã ãâã ãâã ãâã a lying vision The like we have chap. 13.6 7 8 9. Hos 12.9 Howbeit he who swears what is indeed false he is not presently said to be a perjured person or to forswear himself unless he swear knowingly what is false with a purpose to deceive as he is not said to lie who speaks ignorantly what is false and untrue unless he know the thing which he speaks to be false and untrue yet speaks what is contrary to the thing and to his own mind for whereas truth is either in the things themselves as in their foundation and ground or else in the understanding as in their subject or in the speech as in the sign and expression of it surely truth and falshood in regard of converse with men is more properly in the mind and understanding than in the things themselves and speech of them so that if the mind and understanding be deceived and thereby the mans speech the interpreter of his mind and thoughts declare what is false according to the errour of his mind yet cannot he be said to be a liar because he thinks what he speaks nor can he be said to be a perjured or forsworn person although he swear what is false he swears according to his deceiv'd mind But when the mind and understanding is rightly informed yet the man speaking or swearing misinterpets his own mind to deceive another such an one is a liar and a perjured person Reason 1. As true swearing by the Name of God is to the honour of God which is the God of truth and knows the secrets of our hearts so to forswear is to God's dishonour where knowledge of secrets is taken from him and power to punish Lev. 19.12 2. It 's contrary to the profession of God's people for whereas every Nation walks in the Name of its God Mich. 4.5 and whatever the people of God do or say it ought to be said and done in the name of our God to forswear is contrary to the Name of our God who is the God of truth 3. Forswearing is contrary to the Image of God wherein the man was made namely in Righteousness and holiness of truth now forswearing is directly opposite unto truth Obser 1. Our Lord supposeth and the Law here implies That a man may swear provided that he sware truly but this will require a larger discourse and that proper to our Lord's Exposition of this Commandment Obser 2. The Lord requires that we swear not vainly nor falsly Obser 3. The Lord requires that his people be true men it is the title that the Sons of Jacob give to themselves Gen. We are true men See Notes on Esay 65.16 Obser 4. Take notice from hence what kind of swearing is forbidden in the Old Testament surely the vain and false swearing Lev. 19.12 Jer. 7.9 of that swearing the Prophet Hosea is to be understood to complain Hos 4.2 by swearing and lying they are coupled together Every one that sweareth shall be cut off Zach. 5.3 What kind of swearing is that it follows in the next verse It shall enter into the house of him that sweareth falsly by my Name v. 4. of this kind of swearers speaks Malach 3.5 false swearers for surely the merciful God graciously connived for a season at the Jews swearing so they sware not falsly by his name And therefore it is not said Thou shalt not swear but thou shalt not forswear that is swear falsly or vainly by the Name of God and that was a permission for the time and the reason was they lived among the Nations and therefore whereas all people walked every one in the Name of his God Mich. 4.3 The Lord condescended to be accounted as a Topical God for a time lest this people being mingled among the Nations should learn their works and swear by other Gods See the truth of this Jer. 12.14 15 16. Thus saith the Lord against all mine evil neighbours c. it shall come to pass if they shall diligently learn all the ways of my people to swear by my Name the Lord liveth as they have taught my people to swear by Baal then they shall be built up in the midst of my people We live mixt one among another and every one endeavours to assimilate another and render him like unto himself O that every one so far as he hath attained would endeavour to render another like to God Obser Hence it appears that they who themselves are great enemies to swearing cursing blaspheming may yet themselves be perjured and forsworn men whose name do they bear do they bear the name of the God of truth righteousness judgment in whose name do they walk Mich. 4.5 surely according to the name they bear and that name wherein they walk such they are unto God let them pretend otherwise what they will Jer. 5.2 2 Tim. 3.1 2. if a man walk in pride Leviathan is his God if in covetousness Mammon is his God He professeth you will say the true God Ad populum phaleras in what God doth he live in whose name doth he walk if he have any other than the God of Israel for his God he swears falsly Jer. 5.2 Mysticé Surely there is a secret kind of perjury or close way of false swearing and forswearing What do we commonly understand by taking God's name in vain but vain and false swearing what else do they who pretend to bear the name of the only true God yet really and truly bear the names of false Gods and so swear vainly and falsly Zeph. 1.5 The Prophet complains of those who worship and swear ãâã ãâã ãâã ãâã ãâã to the Lord yet swear ãâã ãâã ãâã ãâã ãâã they bear the name of the Lord in an outward profession mean time they are in Malcham they lead their life according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Eph. 2.2 Malcham signifieth their King their Prince that rules in them Some say it was Saturn others the Sun others a Constellation as Acts 7.42 God gave them up to worship the host of Heaven indeed however they were called by many names yet Molech Malcham Milcham all was one and the
it is the end which all Pure Religion tends unto to render us like unto our Heavenly Father to make us Godly that is like unto God Since therefore our Heavenly Father is perfect it behoves us also who profess our selves to be his Sons to be perfect also Obj. Here will some say our Heavenly Father is infinitely perfect shall we hope to be so Beloved in all Divine Duties I observe it we are extreme modest and would be thought to be exceeding humble and lowly conscientiously fearful lest we should be too good too just too sober yea too many would have Christ to do all for them be sober chaste just c. but fear it not the strength and power of well-doing even from a thought unto perfection it is thy Heavenly Fathers And he who commands thee this duty is the Way the Truth and the Life the Wisdom the one Law-giver who knows what we are able to do and therefore would not give us an impossible Law He is the power of God He is ready to impower thee to all what ever he commands only he requires that thou comply with him Oh but I am weak I am impotent I am a child and thou resolvest to continue so I fear Thou canst do what thou canst do do what thou canst do what ever thy hand finds do it with all thy might Milo that carried every day a young Calf as it grew in weight he grew in strength and carried it when it was grown to its full stature and thou wilt in time become such as thou oughtest to be when the Love is perfect in thee his Commandments will not be heavy to thee Repreh Of those who talk against what our Lord here and his Apostles every where exhort unto and clamour and cry out an errour an errour The Devil can make a perfect wicked man It was never accounted an errour in the Church of Christ till of late dayes when iniquity began to abound and the love of many waxed cold Then men because they resolved to live in their sins they cryed down Perfection and cryed there was an impossibility to leave their sins and the same Devil that brought that errour in as knowing he hath not a more precious Engine foments it by his Instruments for let any man examine himself and see and judge whether there be not some one gainful or delightful or honourable sin or other which inclines him to think hardly of this Doctrine and while Satan holds them in that noose by one sin he hinders them from being saved from their sins for that is the first part of perfection to be saved from sin the other to be preserved to God's Everlasting Kingdom But some will say they would be satisfied in their judgments and good reason busie thy self with inferiour Duties first Perfection is the highest Duty and reward of Duty begin with the lowest leave thy tipling-fellowship leave off thy lying thy cheating c. turn from thine iniquities and thou shalt understand God's Truth Dan. 9.13 otherwise thou shalt never understand and in that condition thou livest now in in thy sins thou shalt never be saved it 's a contradiction Exhort Be perfect as your Father which is in Heaven is perfect if this cannot be done the fail must be either 1. in God who cannot or will not or 2. in thy self because unable to receive it This is simply the highest mark we can aim at He who shoots at the Sun will shoot higher than he who shoots at the Moon If we set him before us for the mark of our High Calling we shall attain to an higher measure of obedience than they who propound this or that man Christ commands no impossibilities Examples Phil. 4.13 2 Pet. 2. A Glorious Church without having either spot or wrinkle Have fellowship with the Father and the Son Means 1. Know our own imperfections and decline them 2. Pray Lord help our unbelief 3. Pray for the Faith of God of which I spake before that great Faith that which our Lord said the Son of Man when he comes shall not find upon the earth 4. Pray to the Lord for that Stronger One 5. Hear meditate obey the Word The whole Scripture was given for this end to make the man of God perfect c. 2 Tim. 3.16 All the Ministers of the Word were given for this end to perfect the Saints Eph. 4.11 12 13. Col. 1.28 that they may present every man perfect in Christ Jesus Thus did Epaphras Col. 4.12 He prayed that the Colossians might stand perfect and compleat in all the will of God Now the God of all Grace who hath called us unto his Eternal Glory by Christ Jesus our Lord after ye have suffered awhile make you perfect stablish strengthen settle you To him be Glory and Dominion for ever and ever 1 Pet. 5.10 11. NOTES AND OBSERVATIONS UPON MATTHEW VI. 9 10. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Our Father which art in Heaven hallowed be thy Name Thy Kingdom come Thy Will be done in Earth as it is in Heaven HAving heretofore exhorted you to the performance of that great Duty the fulfilling of Gods Commandments the end why Christ came in the flesh and comes in the spirit And having lately out of Judges 6. pointed to some Means 1. Acknowledgement of our own Inability and unworthiness 2. As also the Promise of God's powerful presence with us for the subduing of our Spiritual Enemies Because 1. The Lord requires the concurrence of our utmost endeavours for the fulfilling of his Promises unto us as Zach. 6.15 2. And expects to be prayed unto and enquired of according to Ezech. 36 37. I have therefore made choice of the Lords Prayer as a principal Means for the effecting of that Grand Duty Yet I do not intend to insist long upon it though the largeness of the Petitions might require it but only on so many Petitions as I can dispatch at this time hoping if the Lord will to finish the rest when I shall meet the same Prayer again Luke 11. Mean time I shall give a brief Analyse and resolution of the whole Our Lord Jesus teacheth his Disciples to pray 1. By removing what hinders which is here said to be a two-fold impediment 1. Hypocrisie vers 5. amplified by the contrary vers 6. 2. Prophaneness or Heathenism vers 7. with the reason of it vers 8. 2. Our Lord instructs them how to pray directly and positively vers 9 13. 1. Propounding unto them an Example of Prayer 2. Rendring a reason of one Petition in the Prayer vers 14 15. 1. He propounds a Pattern and Exemplar of Prayer 1. Formally Our Father c. 2. He commands the imitation of that Pattern and Example when ye pray say c. In the Exemplar we have 1. The Compellation 2. The Prayer it self 1. In the Compellation the personal object is described 1. By his relation to us Our Father 2. By the subject place where in
I have seen render the words as we do or to the same effect The phrase is according to a Figure called in Rhetorick ãâã ãâã ãâã ãâã ãâã contains much more in it than the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend most of your time and care that way We have like overplus in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their Sons and their Daughters to pass through the fire to Moloch which I commanded them not No he severely prohibited Lev. 18.21 Such a Figure we have in these words He will not hold them guiltless i. e. He will certainly punish them he will not leave them unpunished so Luther in his Translation Both Interpretations are Divine Truths and the Truth saith Let nothing be lost They are serviceable unto two sorts and degrees of men some under the Law such are named by the Spirit of Fear and so it is a Denunciation The Lord will not hold him guiltless but will certainly punish him Others are under Grace and to them the Law is Spiritual and so it is the will of God revealed unto them that the Lord will not cleanse those from their sins who take his Name in vain And that 't is such a Revelation out of Grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the Names of God The reason of this Denunciation according to both Interpretations 1. The Lord will not hold him guiltless in respect of the 1. Malefactor and his demerit 2. The Judge his Wisdom and Justice His crime is exceedingly aggravable in regard of God and men 1. Of God whom he really conceives either ignorant as he who sees as man sees and pierceth no further than the surface of things Job 10.4 and argues like Atheists whereas his eyes are clearer than the Sun or if he see through all shews yet he thinks he is such an one as himself Psal 50. whereas he hates the blood-thirsty and deceitful man and will destroy all that speak lies or if he be better perswaded of his understanding and truth yet he derogates from his power as unable to bring him to condign punishment 2. In regard of men nothing so much hurts humane Society as falshood hypocrisie as deceiving trust which are alwayes in him who takes God's Name in vain for how can he be true to men which is false to his God Reason In regard of the Lord the Judge for whereas he who takes God's Name in vain so craftily carries himself towards men that he escapes all punishment or at lest he mainly endeavours that yet maugre all his endeavours that way he cannot escape the just judgement of God who sees not as man sees who sees all his windings and turnings Heb. 4.12 Esay 29.15 Amos 9.2 Thinkest thou O man who judgest them who do such things and doest the same that thou shalt escape the juct judgement of God 2. According to the second interpretation the reason why the Lord will not cleanse such they pollute the Sanctuary and cause the daily Sacrifice to cease Dan. 11.31 Such pollute and defile his Name with their gifts or their Idols Ezec. 20.39 And therefore according to that Lex Talionis by which he Acts he will not cleanse them 1 Cor. 3.17 ãâã ãâã ãâã ãâã ãâã It is the Name of God and Christ that cleanseth justifieth and sanctifieth 1 Cor. 6.11 But how can that be done unless there be an application of the purger and cleanser unto the polluted Soul Now he who takes God's Name in vain applyes God's Name only in shew and pretence and thefore it hath no operation in him The Vnguentum Hopliatricum seems to work at a distance whereas indeed it doth not but operates by the common spirit of the world There is no operation but by contract and it is the virtual contract that effects the cleansing of the wound the purging of the sin Obser 1. Outward performances of Duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a trumpet praying in the Synagogues and corners of the streets to be seen of men fasting with a sad countenance and disfiguring the face Unto all these and there is the like reason of all other our Lord adds they have their reward Mat. 6.5.16 What they desire they have applause of men and that 's all the reward they shall have for all these performances But the great reward which God gives is no other than God himself Gen. 15. and Christ himself which they never obtain Joh. 5.44 They who seek honour one of another by shews and pretences of Godliness they believe nor seek that honour which comes of God only What is that honour that comes of God only What is it to be called of God a Son or an Heir c. what else is it but Christ himself he is the honour that comes of God only and God the Father vouchsafeth that honour to those who believe Unto you who believe he is ãâã ãâã ãâã ãâã ãâã he is a price reward or honour 1 Pet. 2. The Sons of Sceva Act. 19.14 iniquity prevails over them The Gauls came upon the Roman Senators in their Robes and slew them like men whom at first they reputed as Gods Obser 2. They who sincerely faithfully bear the Name of God and Christ those he cleanseth Job 1.5 Among the special acts of glorifying God's Name the Affirmative part of the Third Commandment I spake of blessing and praising his Holy Name Opposite hereunto is the Negative part wherein we now are as cursing and blaspheming the Name of our God For this purpose I cite Job 1.5 Lest Satan's buffettings of Job might seem to have been God's just judgements upon him for some great sin which his friends often charge upon him And that the patience of Job might appear the greater for which end principally the whole Book seems to have been written as we may learn by Jam. 5. For these or like reasons especially the Holy Ghost premiseth a description of Job and gives him a Glorious Testimony what he was where he lived what his condition was Spiritual There was a man c. v. 1. what his condition was Oeconomical as touching his Children v. 2. as touching his wealth absolutely reckoned up in several kinds v. 3. comparatively enforced in the end of the verse so that this man was the greatest of all men of the East For instance what manner of man he was the Holy Ghost here sets down one how he demeaned himself towards his Sons and toward his Seed occasioned by a feast that hereby tanquam ex pede Herculem we may judge of all the rest The ground of these Acts of Job
is the only ordinary way of humane knowledge in this life it 's necessary that if one must know them they borrow all such typical and parabolical representations of themselves from outward and sensible things whereby they may be accommodated and fitted unto our understanding ãâã ãâã ãâã ãâã ãâã c. for it is impossible saith Dyonisius Areopagita That the Divine Ray should otherwise shine unto us then as inveloped and hidden in variety of holy coverings So that the Reason why Divine Truths are hidden in mysteries is è necessitate materiae as the Philosopher speaks of the hair although in somewhat a different sense it proceeds from the matter it self But further as the hair is also a glory to the Woman 1 Cor. 11.15 though effeminate and womanish men have robbed them of that ornament so it is for the excellency and glory of Divine Truths that they be so hidden in mysteries Nature hath concealed her Treasures from open view for 't is from the worth of Gold and Silver that they are hidden under the barren Earth and from the worth of the Kingdom of Heaven that it 's a treasure hidden in the field Mat. 13. Thus Pearls are hidden in shels and under water And the Kingdom of Heaven is a goodly Pearl a Treasure a Pearl ãâã ãâã ãâã ãâã ãâã in earthen vessels or rather in shells as the word properly signifieth And the Apostle may be conceived to allude unto the Pearl in in the shell 2 Cor. 4.7 unless we may think that he had reference unto Gideons light in earthen pitchers for so the Kingdom of God is the Kingdom of light as the Devils Kingdom is the Kingdom of darkness Col. 1. But that is but a needless and superfluous ornament that beside adorning is for no other use and therefore as the hair is a glory to the woman so 't is given unto her for a covering Ye know Precious Stones and Jewels are wont to be kept and conveyed from hand to hand not naked and openly but in Cabinets or Caskets or other coverings and this is the most profitable and pleasing way of conveying these precious Jewels these Heavenly treasures of divine Truth unto men saith Aquinas I spare to name those other reasons considerable in the persons both revealing mysteries and those to whom they are revealed and from whom they are hidden for these will be more properly and seasonably alledged for the proof of the following points Mean time that which hath been already delivered may suffice for the opening and confirming of the present truth That there is a mystery or there are mysteries of the Kingdom of Heaven whence it followeth undeniably 1. That there is a mystical sence of the Royal Law and Gospel of the Kingdom not that a mystical and spiritual sence runs collaterally along withal and every part of the literal sence that 's a conceit beyond all imagination 1. For some Scripture is so literal that it affords no mystical sence at all which is not expresly contained in the words themselves in their very next signification Such are the two precepts of Charity Thou shalt love the Lord thy God withal thy heart withal thy soul and thou shalt love thy neighbour as thy self Such is that precept of our Saviour believe in God or you believe in God believe ye also in me Joh. 14. yea the literal sense is of that latitude and extent that in it are at least virtually contained all things appertaining unto the whole faith and life of a Christian man 2. Again some Scripture there is so mystical that it hath no true literal sence at all such is Jotham's parable of the Trees consulting and choosing themselves a King 2 King 14.9 3. But a middle sort of Scripture there is that beside the literal sence hath also a mystical such is that of the Ceremonial Law and Historical part of Scripture one Example of either may excuse the rest Ye shall not break a bone thereof saith Moses of the Passover according to the literal sence Exod. 12.46 but that Law was mystically intended of our Saviour crucified our true Passover and so expounded by St. John 19.36 whose legs they brake not saith he that the Scripture might be fulfilled a bone of him shall not be broken which truly was hidden in ãâã ãâã ãâã ãâã ãâã which signifieth an Oxe and a Teacher And as this is observable in the Ceremonial Law so likewise in the historical part of Scripture to which purpose saith St. Gregory Dum narrat gestum prodit mysterium Psal 78.1 Out of Aegypt have I called my Son Hos 11.1 understood of Christ Mat. 2.15 Rachel mourning for her Children understood of their return out of Babylon Jer. 31.15 interpreted of Christ Mat. 2.18 ye have one notable place 1 Chron. 17. where the Lord saith of Solomon I will be unto him a Father and he shall be to me a Son This is quoted into Hebr. 1.5 and brought to prove Christ's Sonship or that he is the Son of God as purposely intended to be spoken of him who is the true Solomon the true Peace-maker the true Prince of Peace yea the true Peace it self Nor ought any one to be offended as if when we call the Spiritual and Mystical sence the true Sence and the Truth we should conceive the literal to be false for the Truth of God may be two wayes considered either 1. As it is opposed to falshood and lies thus the Truth and a Lye are opposed 1 Joh. 2.21 and he that tells lies and speaks truth Joh. 8. Or 2. As the Truth of God is opposed to types and figures for whatsoever is not the Truth is not presently a lye or false as some erroneously suppose Thus Daniel desired to know of the Angel the truth of all he saw Dan. 7.16 19. and 11.2 Thus the figurative Tabernacle is opposed to the true Heb. 8.2 The Holiest of Holies figuratively such to those which are truly holy Heb. 9.24 So Christ is the true light Joh. 1.9 the true bread Joh. 6.32 Not as if the first Creature were a false Light or the Manna which the Fathers ate a false Bread or either falsly so called but types they were and figures only of the True Light and the True Bread The ground of all this is There are mysteries of the Kingdom of God 3. So that the Word of God is not so plain perspicuous and easie as some conceive it to be No no for though I dare not say with St. Jerome that Nullus apex vacat mysterio yet well may I complain with him That though the meanest and easiest Trade requires long time perhaps seven years to learn the mysteries contained in it some notwithstanding entertain so poor a conceit of this most mystical Art of life that it of all the rest is so perspicuous and so plain that after four years or less time spent in laying the grounds of Arts if so well without setting a part even so much more time for the
preparation to receive some thing from God or 2. to give some thing to God or men 1. To receive some thing from God according to Gods Command Open thy mouth wide and I will fill it Psal 81.10 Psal 119.131 2. To give some thing unto God as praise Psal 51.15 which yet the man himself cannot do unless God open his lips O Lord open thou my lips and my mouth shall shew forth thy praise It 's a preparation also to the imparting of some thing unto men which we have recived of God as Divine Doctrine So Paul 2 Cor. 6.10 11. So the Lord Jesus Mat. 5.2 Reas Why the Prophet Asaph opened his mouth in parables See Notes on Heb. 1.1 1. Observe the dignity of God's Prophets See Notes as above 2. The constant course of Divine Providence ibidem 3. They who have the Law and a standing Priest-hood may yet need extraordinary Prophets ibidem 4. Hence it follows undoubtedly that that large Psalm 78. is parabolical and full of parables and hidden sayings The Prophet first tells us of the Law is that parabolical We know saith the Apostle that the Law is Spiritual which I have shewn heretofore until very many were weary of the Argument God's marvellous works in Aegypt are spiritualized by divers of the Ancient Fathers His delivering them out of Aegypt is delivering them out of the staits of sin Mich. 7. vers 15. compared with 19. St. Paul opens the mystery of Manna and Water out of the Rock and shews it no other than the Sacrament of Christ's body and blood 1 Cor. 10. in which Chapter as also in Heb. 9. and 10 and 11. he opens many other of these parables and shews that they are mystically to be understood because omnia in figura contingebant illis And they were written for our understanding upon whom the ends of the world are come Note hence That the whole History of the Jews from the giving of the Law until the Reign of David which contained above 400 years was not only Literal but also Spiritual Mystical Parabolical How doth that appear even by the words of the Text which are the Preface to prepare his Auditors for attention Hear my Law O my people I will open my mouth in parables Repreh The Prophet here saith he will open his mouth in parables yet if we read the whole Psalm we shall find nothing but what was before delivered in Exod. Numb Deut. Joshua Judges 1 Sam. 2 Sam. all which though to the literal understanding it seems nothing else but a bare History yet the Prophet here calls it all a Parable and being about to relate it he saith he will open his mouth in parables which may stop the mouths of ignorant men who when they hear any of those stories expounded and opened according to the mysteries contained in them they cry out that we turn the Scripture into Allegories as they said of Ezechiel Ezech. 20.49 But truly the ignorance of these men is to be pittied They are of the multitude and not yet in the house The Cynick when the Schollar committed a fault he stroke his Master because he taught him no better and indeed they very well deserve it who teach nothing but the dry Letter and outside the history of the Scripture and to keep their party entire to themselves They warn their credulous followers to take heed of hearing those who turn the Scriptures into Allegories and good reason they have for it for they fear lest they should by that means learn more than they are able to teach them Who sees not how these ignorant Zelotical men set their mouth against Heaven How dare they thus smite the Truth it self upon the mouth because he here opens his mouth in parables But what the Apostle saith of Jannes and Jambres 2 Tim. 3.8 9. may be very well applyed to them Mysticé Here we have a notable type of the Lord Jesus propounded unto us in Asaph whence Joseph the perfect one hath his Name he it is who speaks here as all ancient and modern Interpreters agree as in the main although in some circumstance they differ for who but the Lord can thus with Authority call for audience Hear my Law Who but he can call the Law his who can summon and call the people his my people but he whose they are the Lord himself Yea St. Matthew in the Text imparts as much when he saith That our Lord speaking all those things in parables fulfilled what was before spoken of him in the Psalm I will open my mouth in parables this is the Prophet Deut. 18. Act. 3. He opens his mouth in parables Reason Beside what formerly delivered The Lord Jesus the wisdom of God who knows our hearts and how best to move them he makes choice of this kind of argument of all others as that whereby they are most probably moved The argument à pari as we call it in our Art of Reasoning for so our God in dealing his judgments in the world inflicts punishments upon some one or few Vt poena ad paucos terror ad omnes veniat The reason is à pari what befalls one may befall all the rest This is Lex Talionis wherewith God is delighted as I have shewn largely In reproving of sin what is spoken in general mans Nature is apt to apply in special therefore Jer. 3.10 11. and 44.2 Ezec. 23.11 Dan. 5.22 The Lord reproves them because they had not made use of their reason and considered homo homini quid praestat Thus the Lord exercised his sinful people with arguments à pari All parables are such whether expressed in words or works as Ezec. 12.9 where the Prophet was commanded of God to remove his houshold stuff See Notes on Marc. 4.11 Obser 1. The word of God is parabolical and mystical See Notes on Mat. 13.11 Obser 2. The Scripture is not so plain and perspicuous as some men conceive it to be See as above Mat. 13.11 Obser 3. Note hence the ground of many differences heretofore and at this day in the Church of Christ ibidem Obser 4. Hence we learn what is primarily and principally intended in Moses and the Prophets in Christ's and his Apostles Doctrine what else but Spirit and Truth for so the Law as Joh. 1. was given by Moses and that is Spiritual Rom. 7. and Grace and Truth came by Jesus Christ Grace sufficient to resist all temptations Truth answering to types and figures And thus Christ is not only the Truth Joh. 14. and so understood Esay ãâã ãâã ãâã ãâã ãâã Amen amen dico vobis i. e. Veritas veritatis the Truth of truth the Son who is the Truth of the Father who is the God of Truth he speaketh Hence things are said in Scripture to be True and to be the truth not only which are opposite unto falshood and what is false but that which is opposite unto types and figures is said to be truth and true Dan. 11. Joh. 15.1 Hebr. 8.2
or if I have laid wait at my neighbours door then c. for this is an heinous crime an iniquity to be punished by the Judges for it is a fire that consumes to destruction and would root out all mine increase Job 31.11 12. where mark how God the Judge frustrates the ends men aim at in these foolish and wicked actions they aim at increase of Children and these practises root out their increase and so the Lord threatens those who commit this folly and wickedness Lev. 20.20 They shall bear their sin they shall die Childless and again vers 21. They shall dye Childless Exhort Be faithful to our Maker who hath vouchsafed to style himself our husband Sign Vxor coruscat radiis mariti Can we appeal unto him as the Church does Psal 44. Means against Adulteries and Fornications against our God They are both of one kind and the same means will be serviceable for the avoiding of both 1. froward thoughts seperate from God Wisd 1.3 therefore Esay 55.7 Let the wicked man forsake his wayes and the unrighteous man his thoughts c. and return unto me 2. Bacchus Venus Vinum cause and promove this sin 3. There is a drunkenness that is not with wine even a drunkenness with vain and false Opinions 4. Fulness of bread even the word which they practise not therefore it follows 5. Abundance of idleness 6. Above all look to our eyes Oculi sunt in Amore Duces Num. 15.38 Exhort To live soberly temperately and chastly holily and righteously in the time of our health wealth honour and generally in the time of our prosperity it will be our great solace and comfort when any calamity befalls us This was Job's Consolation in the midst of all his miseries and afflictions Job 31. and Hezekiah when the Prophet told him he must now die Yea to shame many who would be thought and called Christians yet spend their time of prosperity in riot lasciviousness and unchastity Zenophon gives them far better counsel when he saith That God is most of all to be worshipped and served in our prosperity when all things go well with us that we may the more securely trust in him when adversity befalls us that we may then call upon him with greater confidence and assurance to be heard of him when we have so lived that we know that he is propitious good and loving to us Out of the heart proceed Thefts Our Lord in the former word discovered that ãâã ãâã ãâã ãâã ãâã The evil concupiscence which is called the lust of the flesh 1 Joh. 2. He now makes discovery of another evil concupiscence which is called the lust of the eyes The word here used is ãâã ãâã ãâã ãâã ãâã which we render theft our English word is from the Saxon which hath affinity with the Latin ferre or auferre to bear or carry away as also with the Greek ãâã ãâã ãâã ãâã ãâã whence ãâã ãâã ãâã ãâã ãâã which signifieth a thief And because what is stoln is anothers the thief hides what he steals whence the Greek ãâã ãâã ãâã ãâã ãâã is from ãâã ãâã ãâã ãâã ãâã to hide Theft largely understood is an unlawful taking away of that which is anothers whether it be done secretly and so he who offends is called ãâã ãâã ãâã ãâã ãâã or openly and violently and so he is called ãâã ãâã ãâã ãâã ãâã ye have both together Joh. 10.1 Reason It is first forged there for when the eye makes report of what is desirable unto the heart the heart consents and so follows the eye Josh 7. Achan confesseth this method of thievery unto Joshua Obser 1. The heart is a den of thieves Obser 2. A man may be an arrant thief yet non contrectare rem alienam not handle not touch his neighbours goods When thou sawest a thief then thou consentedst to him Psal 50.21 The thief enters in at the windows The Lord presently adds these things hast thou done they are res gestae things which the man hath done though he never put forth his hand to do them Mich. 2.1 2. This is a truth so well known that even out of the dictates of the Law of Nature a Civilian reports it Aulus Gellius lib. 1. cap. 18. quam castè quam religiosè c. we must not omit saith he how chastly how religiously theft hath been defended by our wisest Lawyers Then he tells us out of Sabinus Meminisse debemus furtum sine ulla quaque attrectatione fieri posse sola mente atque animo at furtum fiat annitente Latro est etiam antequam inquinet manus saith Seneca and the same fecit quisque quantum voluit And that of the Poet Has patitur poenas peccandi sola voluntas Nam scelus intrà se tantùm qui cogitat ullum Facti nomen habet Obser 3. There are distinct Dominions Rights and proper Interests in Temporal Things how else can there be thefts since theft is the taking away of that which is anothers if it be anothârs then hath that other a proper right in it which he may call his he hath Dominion over it power to use it spend it alien or sell it Hence it is that the Lord requires in every believer contentation 1 Tim. 6.8 That having food and rayment he be therewithal content Yea the Lord will that every one be provident for time to come Prov. 30.25 The Ants prepare their meat That he may make provision for himself and his house that he be not burdensome to others 2 Cor. 8.12 13. Yea so provident a man ought to be that he may have wherewith to defray publick charges of the Common-wealth Mat. 22.21 that he may supply the necessities of the poor Saints according to brotherly love 2 Cor. 8.12 That he may have to give to him that needeth Eph. 4.28 according to common love Now where there is no proper interest no meum tuum in the world no man could call any thing his own or use it spend or sell it nor should any man have any estate wherewithal he should be content nor would there be any buying or selling giving or receiving borrowing or lending Obser 4. This Right is not founded in Grace so that a man who hath Grace may take away that which is another mans who hath no Grace Our Lord determin'd this long ago when he forbad his own Gracious People to intermeddle with the Land of the graceless Edomites Moabites and Ammonites and that they should by no means invade their possessions and his reason is convictive Deut. 2. which yet will appear more forcible if we consider the end why the Lord gives his temporal good things to graceless men That they might seek out God that they may repent Rom. 2. Know'st thou not that the goodness of God leads thee to repentance If these two things be granted that the Dominion and Right unto temporal things is founded in Grace 2. That a man may be his own judge who is
deed unless we can truly and experimentally say that we have seen and bear witness 1 Joh. 1.2 Exhort To speak every one the truth from his heart Our God is the God of truth The Son of God is Amen the faithful witness Veritas veritatis Amen Amen the Truth Joh. 14. The Holy Ghost is the spirit of Truth the Image of this God impressed in the word The word of God is the word of Truth The Law the Truth the Gospel the Truth the Image impressed on his Works MATTHEW XV. 20. ãâã ãâã ãâã ãâã ãâã These are the things which defile the man WHat all these are St. Mark tell us Mar. 7.23 they are ãâã ãâã ãâã ãâã ãâã and whence they proceed ãâã ãâã ãâã ãâã ãâã and what their effect is they are ãâã ãâã ãâã ãâã ãâã The word we turn defile is ãâã ãâã ãâã ãâã ãâã which is from ãâã ãâã ãâã ãâã ãâã which is from ãâã ãâã ãâã ãâã ãâã cong-egavit and ãâã ãâã ãâã ãâã ãâã which signifieth Coetus That which is common is unclean they eat meat ãâã ãâã ãâã ãâã ãâã Mar. 7.2 which signifieth properly to make common which therefore some deduce from ãâã ãâã ãâã ãâã ãâã but that which is common is ãâã ãâã ãâã ãâã ãâã proposed and exposed to the use of all and whatsoever is so will soon be defiled and polluted And therefore the word is opposed to ãâã ãâã ãâã ãâã ãâã Sanctum that which is holy and seperated from common use Act. 21.28 Thus ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã are opposed Act. 10.15 and 11.9 for this may appear by induction 1. Vain thoughts defile Jer. 4.14 2. O Jerusalem wash thine heart from wickedness that thou mayest be saved 3. How long will thou detain these thoughts 4. Murder defiles Esay 59.3 Your hands are defiled with blood 5. Adultery defiles Lev. 18.20 6. Robbery defiles Ezech. 7.22 7. And whence are the lips unclean but from false witnessings and blasphemies Esay 6.5 besides these we read of others which defile the man Mar. 7.22 23. All which either outwardly pollute him as the sinful words and actions or inwardly and those either the evil thoughts more proper to the mind or the vitious and sinful dispositions of the heart and affections These St. James chap. 1.21 calls ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã See Notes on the place The reason why these things defile the man appears partly because he hath seperated himself from the most pure and holy God Psal 14.3 They are turned aside from God and become filthy partly because he hath adjoyned and united himself unto the unclean spirit by consent and love which is of a knitting and polluting nature and unites the heart unto it whence it becomes like unto it Hos 9.10 Abominabiles facti sunt sicut ea quae dilexerunt Obser 1. Hence its evident that since the Man is God's Creature and the work of his hands yea as I may so say his last and best work his master-piece Man came pure and holy out of Gods hands nothing impure nothing unclean could proceed from him The Philosopher observed as much in his Ethicks that man had no doubt been otherwise than he then was Obser 2. Those sins whereby we are most injurious to our neighbour by those we first and most blemish and dishonour our selves Murders Adulteries c. are hurtful to another but by them we first yea most hurt our selves The Murderer kills his Neighbour and deprives him of his Natural Life but he first slayes himself and deprives himself of the Eternal Life for ye know saith St. John That no murderer hath Eternal Life abiding in him 1 Joh. 3.15 The Adulterer first stains his own Soul before he defiles his Neighbours bed Obser 3. Note hence the accomplishment and truth of all those Ceremonial shadows touching some certain Creatures clean certain others unclean the eating of some and abstaining from others Levit. 5.2 3. if the man touched any unclean thing the carkase of an unclean beast c. What else was meant by these but the dead works Heb. 6.1 from which we ought to abstain and have no communion with them Have no fellowship with the unfruitful works of darkness Levit. 7.20 21. Whosoever was defiled and eat of the flesh of the peace-offerings called Sacrificium Eucharisticum he must be cut off c. What was hereby meant but the unworthy Receiver who having his uncleanness upon him even the brutish nature which is nothing else but the fancy concupiscible and irascible whoever comes in the uncleanness of his beastly affections to communicate with the Lord and feed of the true Sacrificium Eucharisticum 1 Cor. 11.27 29. The clean and unclean beasts were distinguished thus the clean divided the hoof and chewed the cud His people who were to be a Royal Priesthood unto him must discern between the holy and prophane the pure and impure Ezech. 22.26 They must meditate on the word chew the cud and not devour it and swallow it up vers 39. Levit. 20.25 26. They must put difference between clean and unclean beasts c. because God had severed them from other people What was meant by this but their separation for a time from the Gentiles untill they should depart from the brutish life as is evident by St. Peters vision Act. 10. when he was now to communicate with the Gentiles and eat with them Arise Peter kill and eat let out the brutish life mortifie the earthly members let out the blood wherein is the life and then eat There was a place wherein all excrements were to be buried Deut. 23.13 and the reason is given vers 14. Therefore shall the Camp be holy that he see no unclean thing in thee What was here intended but the purification of God's People from unrighteousness darkness infidelity and idolatry 2 Cor. 6. Rev. 20.9 And therefore when the New Jerusalem the true righteousness of God comes down from heaven John heard a voice out of heaven saying The Tabernacle of God is with men Rev. 21.22 23. Obser 4. This Doctrine touching defilement is worthy our best notice as also theirs to whom it was first delivered and therefore our Lord when he was now about to teach it he calls not Peter James and John not some one or other but all the multitudes And then not content with that company he commands silence hear saith he nor was that enough but he adds understand weigh well and consider chew the cud meditate upon what ye hear What need was there of so serious and Universal a Preface Our Lord was now to put an end unto the Old Law and to call believers from their long custom of worshipping God in outward things that he might now teach them how he would be worshipped in Spirit and Truth as therefore when he began his Gospel with Self-denial c. Luk. 9.23 He said unto them all If any man will come after me let him deny himself
sense imagination and understanding according to none of which a man is said to be morally good or bad but according to the will and charity the best habit of it so that it cannot be denied but that the sense fancy and understanding of flesh and blood may ken and pry far and reveal much of Divine Truth yea see farther than some others who are spiritually minded Thus John 11.50 Caiphas saw it was necessary that Christ should dye which Mat. 16.22 St. Peter saw not Yet are these said not to know them nor reveal them because neither extensively according to the latitude of the object nor intensively according to the due and through perfection of the act 1. Not extensively because there is yet a veil and covering upon the object which they see So that albeit they see far into Divine matters yet not unto the end of the things they see saith the Apostle 2 Cor. 3.13 Col. 2.18 Their sight is bounded with a shadow so that seeing they see not somewhat they see that is true yet they see not the utmost truth of what they see for who more skilful in the Letter of Moses's Law than the Scribes and Pharisees yet they believed not in Moses's Law saith our Saviour and proves it because they believed not in him who is the end of the Law saith the Apostle understanding neither what they say nor whereof they affirm 1. Tim. 1.7 2. And as they fail in extent of the object so in the intensiveness of the act for there must be not only Vrim but Thummim also in the breast-plate not illumination only but integrity of life also in him who reveals Divine Truth and therefore knowledge in the Scripture notion is then thorow and perfect when it is terminated upon the heart and Revelation is then thorow and perfect when it proceeds from the heart according to that true Rule That the heart is the term of all actions from without and the fountain of all actions from within whether they be words or deeds Thus the true Knowledge and Wisdom which is the ground of Revelation is affective and experimental and effective whence it is that Knowledge and Wisdom and their contraries are ascribed unto the heart the seat of the affections The fear of the Lord is the beginning of wisdom and men are said to be wise hearted or contrarily to have their foolish heart darkned and out of the abundance of the heart the mouth speaketh According to this notion of Knowledge the Lord Jer. 22.16 speaks to Jehojachim Did not thy Father do judgment and justice and judge the cause of the poor and needy and then it was well with him And was not this to know me saith the Lord Such is not the Knowledge and Revelation of flesh and blood it 's not affective not experimental they have no part of what they know but as Cooks they dress meat for others palates or rather but as leaden pipes they convey or derive the water of Life through them to others but drink not of it So Posts and Carriers convey mysteries of State but are not privy to them Hence it is that though the Scribes were the most learned of the Jews yet when they rejected and disobeyed the word of the Lord and would not be taught to the Kingdom of God The peâ of the Scribes was vain and there was no wisdom in them saith the Prophet Jeremiah ch 8 9. yea though what they said was true yet as they said it it was false not true for though they say the Lord liveth they swear falsly saith the same Prophet Chap. 5.1 2. and therefore our Saviour silenced the Devil when he revealed him And the reason is He that names the Lord Jesus Christ must depart from iniquity for no man can say That Jesus is the Lord but from the Holy Ghost Thus did St. John That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of Life That which we have seen and heard declare we unto you Seeing therefore the Revelations of flesh and blood extend not unto the true end nor proceed from the true beginning they are in Gods account as null Obser 1. This shews the reason why there are so few true Disciples of Christ Confer Notes in Mark 4.11 Obser 2. See the vain and fruitless labour of flesh and blood See Notes ut ante Mark 4.11 Repreh But O the boldness and presumption of flesh and blood how impudently dare many proud and foolish men who know nothing but dote about questions and strifes of words yet how impudently dare they ãâã ãâã ãâã ãâã ãâã adventure to intrude into the things they have not seen vainly puft up by their fleshly mind yea out of the corrupt principles of carnal wisdom or a conceit of deep knowledge of the Scriptures either their own or hear-sayes and taken upon trust from others they presume to judge of spiritual things and out of darkness to declare the light and pronounce definitively of Gods truth which they mean time hold captive in iniquity Thus man would be wise though Adam be born like the wild Asses Colt Joh. 11.12 But happy were it for them and for the Church of God if their presumptuous folly proceeded no further but their prophane bablings encrease to more ungodliness and their word eats like a Gangrene and spreads it self to the perversion of unstable souls for whereas the Gospel of Christ is a Gospel of peace and unto Shilo the people ought to be gathered according to which St. Paul adjures the Thessalonians by our gathering together unto Christ 2 Thes 2.1 The partial wisdom of flesh and blood scatters and divides all into Sects and Schisms all differing among themselves and from the Truth which yet the Leaders of every Sect undertake to reveal to men every one adorning and admiring the Fathers of their several Factions as the Samaritanes honoured Simon Magus for the great Power of God because for a long time he had bewitched them with Sorceries And because they know that Christ is not divided every Sect monopolizeth and appropriates Christ intirely to it self Whence are those seditious voices Here is Christ and there is Christ He is in the desart say some nay say others He is in the secret Chamber nay others of late say He hath forsaken the known world Luk. 17.21 And according to Daniel's Prophesie of our times Dan. 12.4 Many run to and fro and knowledge is much encreased And every Sect must be the True Church and therefore every Sect to other must be a false Church and therefore every one is embittered against every one hateful one to other and hating one another and hence come wars and fightings among us Well therefore might the Wise Man say Quid nequius quam quod excogitavit caro sanguis There is nothing more wicked than what flesh and blood hath devised Beloved there
an Apostate there he leaped out again unwashed saying he feared the Bath would fall because Cerinthus was in it an enemy of the Truth Iren. lib. 3. chap. 3. Tertullian gives a very satisfactory reason in his Book de Poenitentia Such an Apostate saith he who returns by his disobedience to his former sins doth he not seem to say That he prefers the Devil before God himself for he seems to have tryed both and compared both and now upon experience to give his judgment that he is the better master whose servant again he chuseth rather to be And whereas by repentance of his sins he was reconciled unto God by repenting of his repentance he becomes reconciled unto the Devil And therefore he becomes so much the more hated of God by how much the more he is accepted of his rival the Devil Obser 1. Hence it follows that the Church of Christ of which he speaks in this place must be a Congregation of self-denying faithful and obedient men sanctified pure c. for such a Church must be of a life most contrary to the life of the Heathens and Publicans Otherwise if the Church here meant may be allowed her spots of deformity and her writness of the old man of sin mark what must necessarily follow That the Church judging and the sinful offender judged are of one and the same condition sinful men all only differing either in the several kinds or at the best in the several degrees of sins Happily the Church judging may be covetous the party to be judged prodigal and wastful that the wicked shall judge the ungodly a sinful Church excommunicate a sinful member of that Church which is tantamount That Satan shall cast out Satan Yea hence it may come to pass that a Church or Congregation of Heathens and Publicans may excommunicate and cast out a member of the true Christian Church according to that in the Epigramm That one sober man among a company of drunkards was censured by all as the only drunkard Lest this might seem less probable unto any one or two instances without exception will prove the truth of it The Sanedrim or great Council of the Jews consisted of the most learned in the Law and the most Religious in that Nation yet were they the men who condemned the Prophets to death so that it could not be that a Prophet should perish out of Jerusalem Luk. 13.33 34. Yea that very representative Church of the Jews judged our Lord Jesus Christ worthy to die c. The like we may say of the Latin Church that now for many years it hath condemn'd men to death for Hereticks and Schismaticks who have been living members of the true Church of Christ Yea may we not say the like of the present visible Church as it is called that since it teacheth that no man is able either of himself whereof there is no doubt or by any Grace received in this life perfectly to keep the Commandments of God but doth daily break them in thought word and deed may we not say of such a Church that so breaks the Commandments of God daily in thought word and deed that they will condemn for Hereticks and men of erroneous Judgements such as can truly say with St. Paul I know nothing by my self I am able to do all things through Christ that strengthens me Phil. 4.13 Those who keep the Commandments of God and have the testimony of Jesus Christ Rev. 12.17 and 14.12 Here are they who keep the Commandments of God and the faith of Jesus 22.14 I doubt not but such a representative who profess daily to break the Commandments in thought word and deed would condemn even every such one as should profess the keeping of Gods Commandments yea the possibility of keeping them Nay since the Jewish Church it self never delivered so absurd a tenent but rather taught the contrary I doubt not but if our Lord Jesus Christ should again converse in the flesh a Representative Church of such a Faith would put him to as shameful a death as the Jews themselves did By all which it's evidently necessary that that Church which excommunicates a sinful Member as an Heathen and Publican be it self an holy faithful pure and obedient Church otherwise no doubt it were better to be an Heathen man and a Publican than a Member of such a Church Obser 2. Of what account incorrigible and impenitent men ought to be with the Church of God even as the Heathens and Publicans Obser 3. He who neglects to hear the Church he must be in no worse estate than an Heathen and Publican Our Lords warrant extends no farther and therefore we ought not by any means to enlarge it That Rule in the Civil Law is here to take place in poenalibus odiosis litera sequenda est The letter is the rule in all penal laws which we must not exceed In other cases favores ampliandi favours are to be increased not punishments And therefore it 's worthy the inquiring by what authority or warrant of the Lord Jesus the Church can exceed or go beyond this censure Let him be an Heathen and a Publican Our Lord saith not if they hear not the Church then confiscate their goods and imprison their persons this is worse than the Pharisees who make a man a bankrupt together both in body and soul It 's evident that the Lord Jesus neither exercised any further power nor gave be any other authothority to his Apostles nor did they practise any such nor gave any such Rule to the Church according to which they might force men See Notes on Gen. 24.1 2. But the truth of God will suffer And what course do men take for recovery of Gods truth the person offending is produced His Judges say do you recant of your errour the party accused answers I know not that it is an errour I would be convinced by argument out of the word of God You are not called for to dispute but to recant So I would saith the other if I were perswaded that it were an errour and not the truth of God The issue of all is Away with such a fellow from the earth Exh. Hearken to reproof while it is yet time To day while it is called to day harden not your hearts The time may come that we may desire a Reprover neither be heard for our selves nor others Luk. 16. NOTES AND OBSERVATIONS UPON MATTHEW XIX 16 17. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã And behold one came and said unto him Good Master what good thing shall I do that I may have eternal life And he said unto him Why callest thou me good there is none good but one that is God but if thou wilt enter into life keep the Commandments YE heard lately part of a Dialogue between an Host and his guest These words present us with part of another Dialogue between a Master and one who would be his Disciple wherein we have
us in fear Exod. 20.20 where men are secure careless and without fear the strong man even the Devil keeps the house and all his goods are in peace like them Judg. 18.27 28. Bethreob Repreh Those who divide these two the Love of God and our Neighbour whence it is that they oftentimes go single which should go hand in hand the Pharisees and Sadducees herein are faulty 1. Thus while the best sort of Pharisees were zealous for God they forgot their Love to their Neighbour so did Paul so do the zealous Pharisees at this day And thus on the contrary while the Philosophers taught much of humanity civility and the love to men they were short and cold in their love to God Rom. 1. This was the Sadducees and Herodians sin whom our Lord therefore warns to give unto God the things that are Gods Mat. 22. Thus we have heard what use may be made of our Lord's Doctrine 2. Somewhat we note from consideration of our Master and Teacher himself Obser 1. Christ is our Master our only Master one is your Master even Christ even as the anointing teacheth you 1 Joh. 2. Obser 2. Christ teacheth more than he is desired to teach The Scribe desires to know the first and great Commandment and our Lord teacheth him not only the first and greatest but also the second and less Obser 3. Christ though the only Teacher the wisdom of God yet taught nothing more in Doctrine in Life in Death than the love of God and the love of our Neighbour 3. Somewhat also we may learn from the consideration of the Disciple or Teacher Our Lord tells the Questionist he was not far from the Kingdom of God wherein God who is the LOVE it self reigns the true David who is Christ himself O the happiness of that Kingdom All other Duties though otherwise the best and greatest without this are nothing See Notes on 1 Cor. 13.1 Even the least Duty performed out of Love is highly prized a cup of cold water given to a Disciple is rewarded The very worst and greatest sin against thy Neighbour if without breach of Love pardonable and means provided of God himself for escaping of punishment Numb 35.20 21 22. If he thrust him of hatred c. Deut. 19.9 Whoso killeth his neighbour ignorantly and hated him not in time past God provided a refuge for him vers 6. he is not worthy to dye because he hated him not in times past But that sin though never acted but only affected is by Gods account esteemed murder 1 Joh. 3.15 He that hates his Brother is a murderer What a notable Example hath the Lord Jesus propounded unto us in himself Joh. 15.13 Greater Love than this hath no man that a man lay down his life for his friends Moses offered this for Israel Paul also for his Countrymen Rom. 9. But our Lord Jesus really did so and that for his enemies When we were enemies Christ died for us This you will say was an heroical act and no man is bound to imitate it No what then shall we say to Ephes 5.1 2. Be ye therefore followers of God as dear Children and walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour yea expresly 1 Joh. 3.16 Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the Brethren Do we believe this ought to be done It 's the express word of Truth Joh. 15. yea Mat. 5.44 an harder lesson So is that Gal. 6. Bear ye one anothers burdens and so fulfill the Law of Christ a great and heavy burden you will say but whereas we ease a man of his load either by diminishing his burden or by giving him strength to bear it since not one jot must pass from the Law till all be fulfilled Mat. 5. The true Christian Faith hath power accompanying it For God hath not given us the spirit of Fear but of Power and Love c. 2 Tim. 1.5 6 7. 2 Thess 1.11 and therefore 2 Pet. 1.5 This power stirs up the Love that warms the cold and the dead So the Prophet Ezechiel chap. 37.4 speaks to the dead bones Hear the word of the Lord ye dry bones whereupon vers 7. the bones came together bone to his bone And what is the Christian world at this day but such a field as Ezechiel saw dry bones we bite and devour one another and consume one another The old hatred scatters us and divides us odium est affectus seperationis so that we are like bones scattered before the pit O for an Ezechiel to say to these bones Hear the word of the Lord. Ezechiel what 's that but Fortitudo Dei the Power of God and what saith that Power of God unto these dead bones Joh. 11.25 He that believeth on me though he were dead yet shall he live yea that hour is now come when the dead shall hear the voice of the Son of God and they that hear shall live Joh. 5.25 O let us hear this voice of the Son of God Joh. 13.34 and 15.12 13 17. O let bone come unto his bone Do we not know that we are all of one blood that we are all members one of another O let us bear one anothers burdens and so fulfil the Law of Christ whatever we would that men should do to us let us do even the same to them Let us put on as the Elect of God bowels of mercy Col. 3.12 13 14 15. being called in one body so bone shall come to his bone Let the strong bear the infirmities of the weak and not please themselves Let them that are Spiritual and strong restore and put into joynt again ãâã ãâã ãâã ãâã ãâã those that are fallen that the bones that were broken may rejoyce Let every one please his neighbour for good to edification so shall love cover the multitude of sins Exhort To love our Neighbour as our selves Ye are taught of God to love one another 1 Thess 4.9 yea of Nature Love and Offices of Love proceed from one and the same common Nature Officia proficiscuntur ab initiis Naturae saith Tully out of the Stoicks And St. Paul intimates the same Act. 17. He hath made of one blood all Nations of men The Exhortation to love our Kindred and our Fathers house a man would think should easily find acceptance And this is such suppose towards the greatest stranger He is our Kinsman though somewhat removed This is that which at length must reign Confer with the Notes on Mat. 22.37 Why was the Lord so zealous for David to reign why David that Solomon should reign See Notes as before Matth. 22. Now the God of Patience and Consolation grant us to be like minded one toward another according to Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our
words receive their restriction from those immediately before The Scribes and Pharisees sit in Moses chair To sit in the Chair of Moses is to teach the Doctrine of Moses and all things whatsoever the Scribes and Pharisees so teach both the Disciples and the multitude must observe and do for our Lord speaks to both v. 1. The word rendered to observe is ãâã ãâã ãâã ãâã ãâã to keep in that habit of the heart which is called ãâã ãâã ãâã ãâã ãâã the Apotheca the Treasury of practicable Principles inclining the Soul to act and do Hence it is that the word very often enjoyns both these To do all things whatsoever the Scribes and Pharisees bid us is opere adimplere to accomplish it in very deed See Notes on James 1.22 To bid is ãâã ãâã ãâã ãâã ãâã to command as dico i. e. jubeo Doubt Must we then hear all indifferently who ever come to us in the name of Teachers whether they set up themselves for such or be set over us by men or else are sent by God some there are that infer so much from our Saviours words here No doubt we ought to hear or may hear all Teachers not that all or any ought to impose their own Dictates and Opinions upon us nor that we should take upon trust all that falls from them as the Scribes and Pharisees would impose upon the people to believe whatsoever they taught them but so far forth we may and ought to hear as to try the spirits whether they be of God or no 1 Joh. 4. Observ 1. All things whatsoever the Scribes and Pharisees bid the Disciples and the Multitude observe and do i. e. all the Law of Moses is to be taught observed and done for else we make void the Law unto our selves Observ 2. All things whatsoever not some part only See Notes as above Observ 3. Religion is practical and consists in doing ibidem Observ 4. The Truth of God is not prejudiced by the wicked and ungodly Teachers of it They say there is a precious stone in a Toads head Observ 5. Good men the Disciples of Christ are commanded to observe and do the Dictates of the Law though given by the Scribes and Pharisees hypocrites Though Annas and Caiaphas were wicked men our Lord obeyed them as also Herod and Pilate and is therefore called a Saviour of Rulers Esay Nor did Elkanah forsake the Ordinances of God although they were administred by wicked men Elkanah went up yearly to worship and sacrifice to the Lord of hosts in Shilo And the sons of Ely Hophni and Phinees were there Observ 6. The Teacher must speak with authority Whatsoever they bid you observe and do Therefore the Lord saith to Jeremy 1.17 Truss up thy loyns and speak unto them all that I command thee lest I confound thee before them And the Apostle Lift up thy voyce like a trumpet with all authority Tit. 2.15 So the Lord Jesus who spake as no man spake who teacheth like him He taught with authority Matth. 7.29 The people ought to know in whose Name they come whose Word they speak whose Errand they bring Herein the Scribes and Pharisees were wanting He spake not as the Scribes Vulg. Lat. Observ 7. Note here our flexibleness and inconstancy The Lord Jesus well knows how prone we are to follow rather the Life than the Doctrine of our Teachers Observ 8. They whom the Lord authoriseth to sit in Moses Chair they ought to be such as not only say but do not only preach the word to others but do it exemplarily themselves they not only bring tidings of good to others but ought to be good men themselves For if an Orator be well defined that he is Vir bonus dicendi peritus a good man and eloquent how much more ought the Christian Orator to be so As St. Luke tells of Barnabas that he taught Act. 11.24 for he was a good man And therefore St. Paul preached not the Gospel of Christ until the Son himself was reveiled in him Gal. 1.6 Those Lepers who brought the glad tidings or news to Samaria 2 King 7. first stored themselves with the goods which the Syrians left and then went and told the news at Samaria Thus he even the Lord himself in the Latin Text is called Leprosus a Leper Esay 53.4 St. Luke tells Theophilus that he would make a Narrative of all things which Christ began to do and to teach and he testifieth of his Forerunner John Baptist that he was a burning and a shining light The Doctrine which is propounded unto the people is a Form or Mould wherein we are to be cast Rom. 6.17 ãâã ãâã ãâã ãâã ãâã as the Doctrine is ãâã ãâã ãâã ãâã ãâã so are the Teachers to be See 1 Tim. 1.16 Titus 2.7 1 Pet. 5.5.3 And indeed how can any man vigorously and confidently teach others that which he himself hath not learned nor is learning But what is this to us As much as to them to whom these words were first spoken for are there not scribes and Pharisees in our days There is no doubt but there are and have been the like three sorts of men for the true Piety and Obedience hath two enemies and opposites unto it one in part and that 's Hypocrisie which is opposite only to the inside of Piety the other in whole and that is Prophaneness opposite to both the inside and outside of it According to this division of things there is a division of persons There are and always from the beginning have been some good men conformable to the Will of God others either hypocrites or profane persons There was the innocent Abel and after him Seth the Father of those who were called the Children of God Gen. 6. And besides these there was a race of men hypocrites and prophane persons who walked in the way of Cain Jude 11 c. After the Flood we read of Shem famous in his generation as Seth was before the Floud Ecclus. Of Shem came the holy Patriarchs Heber Abraham Isaac and Jacob. There was also Ham and Canaan the Fathers of the succeding hypocritical Generation and Japhet the Father of the heathen and prophane World And the like Races of men continued in their posterity until the days of Christ in the flesh when there was 3 notable sorts of men among the Jews 1. The Esseni or Hasadei who were held to descend from the Rechabites Jer. 35. who must stand before the Lord for ever v. 19. There were also Scribes and Pharisees a Race of hypocritical men There were Sadducees also who denied the Resurrection Angels and Spirits a prophane sort of people Herod and the Herodians were of that Sect. And there is no doubt but there are the like three sorts of men at this day For there are many good men among all Ranks and orders of men among all men of diverse Judgments who know no better than that wherein they walk And these are of the race
the Laws brought to three Answer There are no doubt ãâã ãâã ãâã ãâã ãâã multitudes of God's Laws Hos 8.12 They who have accurately summ'd up the Laws of God See Notes on the place above But how then come they to be contracted to so small a number See Notes as above Observ 1. There are degrees of Gods Commandments See Notes as above in Observation the third Observ 2. Hence we learn that there are diverse Wills in God not one contradictory to another as some say that God would have all men to be saved this openly and above board But his secret Will is that far the greatest part of Mankind should be damned Such contradictions of Wills one would not suppose to be in an honest man which these ascribe unto God But diverse Wills there are in God one principal and onother subordinate thereunto 1. The principal Will is of the weighty things of the Law Judgment Mercy and Faith or Truth 2. The less principal is of all lesser Commandments as serviceable thereunto Observ 3. Since our Lord blames the Scribes and Pharisees for omitting the greater and weightier things of the Law it follows that the weightier things of the Law may be kept Our Lord the Wisdom of God and Righteousness of God would not give a Law that is impossible nor blame men for omitting and not fulfilling that is impossible and not feasable to them Observ 4. The Character of Hypocrites they are intense in doing smaller Duties remiss in doing greater The Jews would not enter into the Judgment-hall lest they should be polluted but took no great care or thought lest themselves should be polluted by shedding innocent blood yea great care was taken lest they should shed blood but they put the Magistrate upon it that unless he shed blood he should not be Caesar's friend Just so have the Scribes and Pharisees done to the true Christians in all Ages the Magistrates must be their Executioners O hypocrites do they not know that quòd quis per alium facit id ipse facit what any one doth by another he doth it himself that in Murders all are principals Observ 5. The deplorable condition of the Jews Nation when our Lord came in the flesh the Scribes and Pharisees were of all other the most religious of that Age in appearance before men they carried all before them as the Scribes and Pharisees of our days yet regarded only a few outward Duties and neglected the greater and weightier things of the Law The wo and judgment here was not far from them and since we are like them can it be far from us Repreh 1. The Scribes and Pharisees hypocrites of our days far more worthy of reproof than those for there was not any one of the three Sects of Jews Essenes or Pharisees or Sadduces but they thought the Law belonged to them and that it ought to be kept But our Scribes and Pharisees hypocrites think the Law belongs not to them nay they judge it to be strange Doctrine according to that of Hos 8.12 they counted it ãâã ãâã ãâã ãâã ãâã which Martin Luther turns Kerzery 1. e. heresie Coverdale turns strange Doctrine Diodati Doctrine that belongs not to them if the Doctrine belong not to us the Wo will certainly belong unto us Repreh 2. If our Lord call those Scribes and Pharisees hypocrites who tythed Mint and Dill and Cummin but omitted the greater things of the Law what will our Lord call those Scribes and Pharisees who not only omit the weightier things of the Law but the less and lighter Commandments also Repreh 3. Those who dishonour the honourable things of God's Law c. See Notes on Hos 8.12 Exhort Let not us omit these great and weightier things of the Law as these did but as they are weighty and honourable so let us observe them with due and honourable regard See Notes on Hos 8.12 NOTES AND OBSERVATIONS UPON MATTHEW XXIV 1 2. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã And Jesus went out and departed from the Temple and his Disciples came to him for to shew him the buildings of the Temple And Jesus said unto them See ye not all these things Verily I say unto you There shall not be left here one stone upon another that shall not be thrown down THe words contain part of a Divine Dialogue between our Lord and his Disciples wherein we have 1. The Disciples address and the end of it occasioned by our Lords words Mat. 23.38 39. concerning the Temple and his departure from thence vers 1. 2. Our Lords speech thereupon partly expostulating with them partly foretelling them what should come to pass 1. Jesus went out and departed from the Temple 2. His Disciples came to him to shew him the buildings of the Temple 3. The Lord Jesus expostulates with them concerning their admiration of those buildings 4. The Lord Jesus foretells that there shall not be left one stone upon another that shall not be thrown down 1. Jesus went out and departed from the Temple There are Two words which signifie the Temple ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 1. The former ãâã ãâã ãâã ãâã ãâã denotes all that whole Area or holy place which contains in it all the Courts and Buildings 2. ãâã ãâã ãâã ãâã ãâã signifieth more especially that part of the building which contains the Sanctuary and the Holy of Holies Now when it is said that Jesus departed from the Temple we must understand by the Temple only the Porch and outward Court of the Temple for as for that inward building it was proper to the Priests only Heb. 9 1-7 And therefore it is not said that he departed ãâã ãâã ãâã ãâã ãâã out of the Sanctuary for he was never in it because not a Priest according to the Order of Levi for it is evident That our Lord sprang of Judah of which Tribe Moses wrote nothing concerning Priesthood but the words are ãâã ãâã ãâã ãâã ãâã When the Evangelist here saith That Jesus departed out of the Temple We are not to understand such a going thence as ye read Mat. 21.12 where it is said vers 18. that he returned thither This going out of the Temple was his dereliction his ultimum vale his final and last departure thence Our Lord had been in the Temple two dayes together one after the other First he came riding in Triumph thither Mat. 21. v. 12. where the Chief Priests and Scribes offended with the Childrens acclamation of Hosannah and he justifying them departed thence to Bethany whence the day following He returned and Taught in the Temple where again he was encountred by the Chief Priests and Elders of the People who questioned his Authority vers 23. Whence may appear the Reason why our Lord left the Temple Observ 1. That the Lord Jesus departed from the Temple supposeth that he had first come unto the Temple which is not unworthy our observation because this was prophesied of him
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã those Virgins as if we should English the words ãâã ãâã ãâã ãâã ãâã those notable those eminent those excellent ones for ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
this Text he reveils the will of God unto the people and doing this he thinks he is a friend of Jesus Christ so long as he speaks boldly the Word and fears not them that kill the body 2. The Hearer he understands what the will of the Lord is and so he thinks he hath done his duty he is a friend of Jesus Christ and one of his sheep my sheep hear my voice When yet happily both may be deceived nay de facto sure I am oftentimes both are deceived 1. The Preacher frequently urging the commands of Jesus Christ he thinks he doth the commands of Jesus Christ and so is his friend when yet he lives in open disobedience unto the same things he preacheth this was that which the Apostle feared of himself 1 Cor. 9. 2. The hearer likewise because he knows what his duty is and 't is often inculcated unto him although I could wish it more truly then it is he is deceived and thinks he doth it This is that which the Apostle feared and warned the people of Jam. 1. be ye doers of the word and not hearers only That we may perceive how far short we are of this friendship with Jesus Christ we shall know it by the latitude of what he commands The manifold particulars may be reduced unto these two heads 1. What the Lord commands us to believe 2. What he commands us to do 1. To believe in him as the Messiah the corner-stone c. 2. To do this ye read at large Mat. 5. If we be the real friends of the Lord Jesus Christ we shall really and truly do those things and whatsoever he commands us maugre the opposition both of the prophane and seeming holy world Axiom 3. They can do no more than kill the body So the Lepers reason 2 King 7.4 if they kill us we shall but dye For reason may be alledged the love and goodness of God all souls are Gods and as he is the preserver of men so especially of his own friends And 2. The wisdom and power of God for since all power is his he gives so much power to every Creature and limits the operations of it within such bounds as in his wisdom he thinks fit hither shalt thou come and no further Satan hath a most malicious will and aims at no less than the Soul but he hath no power at all though an whole Legion together no not so much as to touch a swine without leave thou couldest do nothing unless power were given thee from above They can do no more no! can they not dig up the bones of dead men out of their graves can they not burn them surely that they can Men opposing Religion have dealt so with those whom they have persecuted to the death and beyond the death and these have a fair pretence for so doing Josiah did so and therefore so may they deal with Hereticks Josias 2 King 23.16 He took the bones of the Idolatrous Priests out of the Sepulchers and burnt them I deny not but Josias did so he was a figure of Christ in the Spirit as his name signifieth the fire of the Lord. As therefore wickedness is compared to a man as the old man the man of sin which is reveiled by the light of Gods Law and bound by Christ the stronger man so he is consumed by the spirit of his mouth these are the bones the strength of sin So ãâã ãâã ãâã ãâã ãâã which signifieth bones it signifieth also strength Thus Psal 53.5 God hath scattered the strength of those who besieged thee for so it may be turned more properly than the bones But what is all this to the Papists burning of their bones whom they call Hereticks where the Text saith they have no more that they can do the meaning is they can do the friends of Christ no more harm they are not able to kill the Soul Mat. 10.29 Observ 1. Observe the poor vile and contemptible cruelty of Tyrants and Persecutors let it extend to the utmost it 's but to the death of the body their malice anger revenge power subtilty can reach no further They cannot hinder the salvation of the Soul their anger is at the Soul as he that cuts a tree cuts not the light that shines upon it ãâã ãâã ãâã ãâã ãâã he implyed that his Soul was himself Anytus and Melitus may kill me saith the Stoick but they cannot hurt me Observ 2. Our seeming friends may hurt us more yea and indeed oftentimes do hurt us more than our known enemies this Text is directed especially to the preachers of the Word Jeremy was aware of this Jer. 20 7-10 Yea our real and true friends may endanger us Act. 21 10-13 yea miserable men that we are we our selves are so cruel to our selves that we our selves kill our own souls and therefore if thou fear any one fear thy self thou thy self art the most cruel enemy to thy self though whole hosts of men yea of Devils opposed thee they cannot hurt thee unless thou thy self hurt thy self And is it not a pleasing tune that the rich man sings to his soul that which the Lord help us many of us listen unto Soul take thine ease eat drink and be merry Luk. 12.19 But upon consent unto such suggestions commonly comes the judgement vers 19. See the history of Laish Dalilah did Sampson more mischief than all the Philistins and that pleasing flattering harlot in our own bosoms her house is the way to hell going down to the chambers of death Prov. 7. ult Repreh Their foolish hardiness and boldness who fear them that kill the body and have no more that they can do 2. This discovers the extreme malice or revenge of tyranical men who because they can do no more than kill they find out exquisite wayes of killing and tormenting and by Art lengthen that which in nature they say consists in indivisibili the separation of Soul and Body is naturlly in an instant hence is that horrid speech of Tiberius Sentiat se mori let him feel that he dies and when one had poysoned himself lest he should be tormented by him he said Evasit he hath escaped They who kill the body will do what they can further they act ãâã ãâã ãâã ãâã ãâã And why They who kill are acted by Abaddon whose property is to destroy Wicked men add to the Devils work in themselves who is the more a Devil because he hath so serviceable a tool to work by as a wicked man is 3. Their pretence is truth whereof because they want evidence they make up what they want in persecuting and saying all manner of evil saying 4. Because it is truth they believe it not Joh. 8. 5. Their endeavour is to mould Gods Laws and the laws of men God's Will and man's lusts together and so stablish their own worldly interest which can never be done They who are friends of Christ and are killed by them discover 1. The persecuters falseness
God must have a keeper or a dresser who was ye know the first Adam but he was a Type of the second A figure of him that was to come From vers 12. to the end of the 14. our Apostle treats of sin and the reign of it in the world Wherein we have 1. The entrance and usurpation of the Tyrant As by one man sin entred into the world 2. His progress and gaining power over all Death passed upon all men for that all have sinned 3. His duration and continuance in his reign from Adam till Moses From vers 12. to the end of the Chapter our Apostle compares Christ the Author of righteousness and life with Adam the author of sin and death and that as like and unlike 1. As like vers 12 13 14. and vers 18 19. vers 12. As by Adam sin entred upon all men and death by sin So by Christ righteousness enters upon all believers and by righteousness life The Apodosis and reddition of this similitude is not full but imperfectly set down in the end of the 14 verse Vers 13. Contains a Prolepsis if all have sinned then they who lived before the Law but not they For where no law is there is no trangression The Apostle distinguisheth the being of sin from the appearing of it and denyeth the assumption by affirming the reign of sin from Adam to Moses although sin were not reputed for sin The Divine Truths contained in these words are these 1. By one man sin entred into the world 2. Death entred by sin 3. Death passed upon all men in that all men have sinned 4. Sin was in the world until the Law 5. It is not imputed or reputed sin when there is no Law 6. Death reigned from Adam to Moses 7. It reigned over all them who had not sinned according to the similitude of Adams transgression 8. This Adam is the figure of Christ who was then to come Here we are to enquire 1. Who this one man is 2. What is the world 3. What sin this is 4. How is sin said by one man to enter into the world We shall not need go far for explanation of all these This very Divine Truth is expressed in other words in the following part of the Chapter 1. This one man here is afterward called Adam vers 14. 2. The world in this first point is called all men in the third 3. Sin here is called the disobedience of one man vers 19. i. e. Original sin called by many names in Scripture and by the Ancients Peccatum peceans the sinning sin fomes fewel languor naturae the sickness of nature languor membrorum the weakness of the members lex membrorum the law of the members concupiscentia concupiscence macula carnis the spot of the flesh 4. What here is by one man sin entred into the world that vers 19. Is by one mans disobedience many are made sinners For our better understanding of this truth we must enquire 1. How sin entred into the world 2. How by one man The answer to which may contain a reason of the point Dub. 1. How entred sin into the world by imputation only or by real propagation also Certainly by both For to say that God imputes sin to the Posterity of Adam if there were no guilt of sin contracted would require much art to excuse God of injustice which our God needs not no he needs none of our sins to declare him righteous No Let God be true and every man a lyar Rom. 3.4 2. But if we say sin entred by real and true propagation as indeed it did Here the School-men will trouble us with their more curious than useful Quaeres Vtrum per animam an per corpus carnem tantum c. Whether the contagion be conveyed by the Soul or by the Body And they resolve it even the subtillest of them by an implicite contradiction or little better when they deny that it 's conveyed by the Soul yet say that per virtutem activam seminis that sin is conveyed by the active power of the Seed And what active power is that in the seed but the Soul which is called motus efficiens principium and ãâã ãâã ãâã ãâã ãâã the cause or the beginning by the Philosopher whom they all follow If any hence inferr that then God should be the Author of it it followeth not for certainly man is and may be truly said to beget a man And what is that but ãâã ãâã ãâã ãâã ãâã to beget another like to ones self This power God gave to man in the beginning Gen. 1.28 And I know not when he took it from him for we find that Adam begat a son in his own likeness after his image He had lost the image of God why is it repeated in his own likeness in his own image What is implied but the propagation of the whole man corrupt like himself The opposition between these two expressions evinceth it vers 1. In the day that God created man in the likeness of God made he him That was the beauty and purity of the Soul Then vers 3. Adam begat a son in his own likeness after his image i. e. the original stain and impurity of the Soul For that which is born of the flesh is flesh and that which is born of the Spirit is Spirit Joh. 3 6. Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me This one man may be considered Either 1. In himself as one individual and single person Or 2. As a common person Radix communitatis the root of the community and so unus homo is omnes homines one man is all men 1. If as one person his sin is only his own and no mans else 2. If we consider the first man as a common person and radix communitatis he is then understood to receive all for himself and for the Community which depends upon him So he received for himself and all mankind original righteousness and innocency as a Father receives an inheritance for himself and his heirs for ever And as he receives all for himself and his posterity so his loss is to himself if he lose and redounds from himself to all who depend upon him And that this is just with God just men and law-givers themselves allow and approve Vide Notes in Prov. 29.8 Observ 1. See then O man what thy first condition was and what thy present condition is Vide Notes in Hos 8.12 Observ 2. Sin is come as a stranger into the world So a stranger came to David Observ 3. Sin was not originally in the World Gen. 1. ãâã ãâã ãâã ãâã ãâã Wisdom 1.13 14. Observ 4. The direful and prodigious increase of sin from one spawn so innumerable a fry Vide Notes in Rom. 6. So efficacious and powerful is the poyson of sin it s of a spreading nature we say Bonum est diffusivum sui Good is diffusive of its self 't is as true of
3.1 2. And St. John discovers some who said they were Jews and were not but lyed Revel 2.9 and others who had a name that they lived and were dead Revel 3.1 The holy Spirit can distinguish these maugre all the pretences and names that men put upon themselves that tells us that he that doth righteousness is righteous even as he is righteous and vers 10. That he that doth not righteousness is not of God whatsoever he pretends and howsoever he perswades himself and suffers himself to be perswaded by others This is a great and dangerous mistake and whither can we refer it but to the grand imposture the old Deceiver that deceives all the world Rev. 12. And to his Agents in the world the false Prophets who in all ages have flattered the people or taught them to call good evil and evil good to call sin righteousness and righteousness sin life death and death life The Lord speaks compassionately unto his people Isai 3.12 O my people they who lead thee cause thee to erre Margin They who flatter thee and call thee blessed So Diodati those who serve not God but their own bellies Ezech. 13.10 19. And therefore the Prophet Jeremy refers the ruine of Jerusalem to the Priests and Prophets Lam. 4.13 Observ 2. Here then is the promise of that life from which we are alienated by the first Adam the Life of God which all men shall live who are partakers of the second Adam Ephes 4. A new face of the world 2 Pet. 3.13 The times of refreshing Act. 3.19 21. The Gospel commanded to be preached to every creature Reasonable this is most reasonable it is that when now the Devil's life in envy pride c. and the Beasts life in gluttony lasciviousness and sloath hath been so long in the world The life of God should once more appear that life that must last for ever Observ 3. Behold a new face of the world a new state of things to be hoped for New heavens and a new earth wherein dwells righteousness 2 Pet. 3.13 The Gospel is commanded to be preached unto every Creature which though I understand to be principally meant of man who is the Compendium and Abridgement of the greater World and made up of all the Creatures whence he is called ãâã ãâã ãâã ãâã ãâã The Creature yet it may likewise be meant of the whole Creation which suffered vanity by the fall of the first Adam and shall be delivered from it by the second Rom. 8.19 20 21 22 These are the times of refreshing from the presence of the Lord and the times of the restitution of all things Act. 3.19 21. Repreh 1. Us of our unbelief who cannot be perswaded that ever there shall be such glorious times that all the people shall be righteous That life shall pass over all men Why See Notes in Jerem. 23. Though the time be at hand even at the door yet we believe it not but put it off till hereafter like the people in Haggies time Haggie 1.2 The time is not come say they c. Though all believed That the Temple was to be rebuilded yet they believed not that the time was come though they believed that the Messiah must come yet when he came they believed not in him the time was not yet come though he tells them plainly the time was then fulfilled And when the time was come that the Gospel was to be preached to every Creature yet all believed it not though the Apostle speaks plainly this is the Accepted time c. And though the time of the restitution of all things be now at hand who believes it One had endeavoured to teach a crow to speak these words to Domitian the Emperour ãâã ãâã ãâã ãâã ãâã omnia bene All things are well The Crow spake rather in the Dorick Dialect ãâã ãâã ãâã ãâã ãâã All things shall be well The Epigrammatist observes Est bene non potuit dicere dixit erit The Crow could not say all is well but all shall be well While Domitian the most proud and intemperate and most cruel Emperour reigns who can truly say ãâã ãâã ãâã ãâã ãâã Repreh 2. Us of our sinister opinion we conceive that God is glorified by our sins The Wise man observed this fallacy wherewith many at this day deceive their own souls as if they honoured God by their sins Ecclus. 15.11 12. Rom. 3.5 8. Is it for the glory of God that his people whom he had created and chosen that they should be holy and without blame before him in love Ephes 1.4 whom he hath created unto good works that they should walk in them Ephes 2.10 Is it for his glory that this his people should live in any one the least sin Is it not rather to the glory of God that his people approve of things excellent Phil. 10.11 Is it not for the glory of Christ that his Spouse for whom he hath given himself that he might sanctifie it and cleanse it c Is it for his glory that this his Spouse should have either spot of sin or wrinkle of the old Adam in her or any such thing O but if there should not the reliques of sin remain in us we should be proud And therefore God would that these should remain I appeal to those who are of this mind where they read this in the whole Word of God This is a tenet sutable to the lusts of the Old Adam and therefore it is readily received by most men and believed more readily a great deal than the express Word of God See Notes in Col. 2.12 Repreh A most absurd tenet As if a Physician would that the reliques of a disease should remain lest his patient should be sick Thus we fear where no fear is and where the greatest fear is there are we fearless See Notes in Phil. 2.8 Let us be exhorted to lay hold upon the eternal Life Elijah applys himself unto us Let us cast our selves into Elishas's tomb 2. To love life Repreh 3. Those who pretend excuses for their sins all are sinners and if we say we have not sinned we deceive our selves c. Mean time we forget that Christ is come into the world to save sinners That he is the Lamb of God that takes away the sins of the world That he offered up himself a ransom for all That if any man sin we have an Advocate c. 1 Joh. 2.1 2 3. Whatever we pretend the truth is we are unwilling to be rid of our sins and to have them taken from us More NOTES on Rom. 5.13 ãâã ãâã ãâã ãâã ãâã For until the Law sin was in the world but sin is not imputed or reputed while there is no law HItherto ye have heard the Protasis or proposition The first part of the similitude with the Apodosis or Reddition or latter part of it supplyed but understood in the last words of the Text ãâã ãâã ãâã ãâã ãâã Now followeth the Prolepsis The words contain
a Prolepsis or answer to a tacite objection arising from the former words And may be framed thus If all men have sinned and death hath passed over all men in that all men have sinned Then it should follow that sin was in the world before the Law was given But that seems inconvenient for no man could sin before the law given because where there is no law there is no transgression Rom. 4.15 Now for a long time after the Creation about 2450 years no Law was given Therefore for that time there was no sin the world The Apostle meets with this Objection denying the minor or assumption by opposing the contradictory to it in the words of the Text Vntil the law sin was in the world But how could that be when there was no law The Apostle answers by distinguishing between the being of sin and the knowledge and imputation of it Sin is not imputed or reputed sin where there is no law yet sin then was and had a being the world when there was no law In the words then we have these two Parts 1. A Position until the law sin was in the world 2. An Exposition of it But sin is not imputed while there is no law we may resolve both into the Truths contained in them 1. Sin was in the world before the law 2. It was in the world until the law 3. Sin is not imputed or reputed while there is no law 4. Though sin be in the world before and till the law yet it is not imputed or reputed while there is no law 1. Sin was in the world before the law Quaere 1. What sin is here meant 2. How is it in the world 3. What law is here meant 4. How was sin before the law 1. By sin we here understand principally the first sin which we call Original brought into the world by the first Adam as also all sin derived from that polluted fountain 1 Joh. 2.16 All that is in the world the lusts of the flesh the lust of the eyes and the pride of life 2. By the world all mankind is here meant So vers 12. What is first called the world the Apostle presently calls all men And because there is a twofold world in man's heart Ecclus. 3.11 wherein sin principally resides for out of the heart proceeds evil thoughts c. Matth. 15.19 Sin may be said to have been in the world as in the proper seat 3. By the law some here understand the Law of Moses and it may be truly so understood in regard of those who take no notice of the Law of Nature which doubtless of the two is rather here meant and which hath the work before any written Law is made known See Notes in Rom. 7. ãâã ãâã ãâã ãâã ãâã 4. How was sin in the world before the Law I answer sin before the law was in the world as dead as the Apostle speaks Rom. 7.8 Without the law sin was dead which is all one with the point in hand sin was in the world without the Law The Reason in regard of Sin and the Law 1. Sin as the malady and disease of the world must precede and be in the world before the remedy be prepared for it And the law given after sin was in the world supposeth this for the law was ordained and made for the lawless 1 Tim. 1.9 Sce Notes in Rom. 7.9 Object But here it may be doubted for if sin be the transgression of the law as 1 Joh. 3.4 Then must the law be before sin How otherwise can the law be transgressed by sin And therefore it seems that sin was not in the world before the Law I answer Sin was in the world before the law This may be two ways understood 1. Simply and absolutely Or 2. Comparatively and relatively 1. Simply and absolutely and so it is not true that sin was in the world before any law for we read of a Law-giver to Adam both 1. Affirmitive Of every tree c. And 2. Negative Of the tree of knowledge thou shalt not eat Both these are declared in legal terms Gen. 2. Besides sin generally is the transgression of a law ãâã ãâã ãâã ãâã ãâã 1 Joh. 3.4 whence it followeth undeniably That the law must be before it can be transgressed And therefore sin which is the transgression of the law was not in the world simply and absolutely before the Law 2. Relatively and comparatively in regard of a law afterward to be given And so it is true whether we understand 1. The natural Or 2. The Mosaical and Moral Law that sin was in the world before the law Thus we read that after the fall the Lord promiseth to put enmity between the seed of the woman and the seed of the serpent Gen. 3.15 that is the law to be a perpetual enmity against sin in him So Ephes 2.15 The enmity even the law of Commandments So Col. 2.14 Observ 1. Observe our natural estate and condition What it is until the Law come we are in our sin See the condition of thousands c. See Notes in Rom. 7.9 It is no good Argument that sin is mortified in us because it seems dead in us and the motions of it appear not in us Ibid. Observ 2. Antiquity is no good Argument of the only true Church and true Religion we see here that sin was before the Law And the Devil himself was a murderer from the beginning and abode not in the truth Joh. 8.14 So it is no whit to their credit who call us of the Reformed Churches Novantes Novatores while they themselves are Veteratores 2. Sin was in the world until the law until the Law Yea and after the law was given much more How then do we understand this that sin was in the world until the law This point wants explication of this word ãâã ãâã ãâã ãâã ãâã which we turn until which like another of the same sence ãâã ãâã ãâã ãâã ãâã both which answer to ãâã ãâã ãâã ãâã ãâã All these ita pertinent ad tempus precedens ut de futuro non inferunt contrarium They so put a period and end unto the time past that they infer not the contrary fon the time to come Gen. 28.15 Heb. 13. Psal 11.2 8. 2 Sam. 6.23 Matth. 1. See Notes in Heb. 1. until I make Thus sin was in the world until the law That hnders not but that it was in the world after the law But so sin was in the world before the law that it seemed dead and appeared not but when the law came sin revived which is the Apostles exposition of the Text Rom. 7. Vntil the law sin was in the world There was some question of it then for then it appeared not there is no question of it afterward for when the law cometh sin reviveth c. And the Reason is 1. From the Antipathy of the law unto sin 2. The goodness and compassion of the Law-giver unto the sinners
and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name ãâã ãâã ãâã ãâã ãâã Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation ãâã ãâã ãâã ãâã ãâã and saying that he is Christ a King Act. 17.6 7. ãâã ãâã ãâã ãâã ãâã men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. Ã quatenus ad omne Many expect the honour due and given
to Moses and Aaron but where is the meek spirit Many think the Authority of Paul and the Elders of the Church belongs to them but where is the patience Heb. 13.7 Remember ãâã ãâã ãâã ãâã ãâã your Leaders and Guides Marg. wherein they have been ãâã ãâã ãâã ãâã ãâã such as the Eunuch desired How can I understand except one lead me Act. 8. They have spoken unto you the word of God in the way of faith whose faith follow in the way of life considering the end of their conversation Such Rulers such Leaders such Elders are worthy of double honour honour from God and honour from men Dehort Let not sin reign For why we have Moses and the Prophets We have the true Moses We have the second Adam the quickning Spirit or Spirit of life to assist and fortifie us against it Life is more powerful than death Death is an Usurper and the right belongs unto Christ the quickning Spirit It 's said of Hezekiah that the Lord was with him and he rebelled against the king of Assyria 2 King 18.7 A Type or Figure may be founded in contrariis aut similibus 1. In things contrary one to the other Or else 2. In things alike one to other Hitherto the first Adam hath been the Type and Figure of the second in things contrary for as the first Apostate Adam was the Authour of Sin and Death through the Devil who hath the power of Death unto all his Posterity So the second righteous Adam hath been and is the Author of righteousness and life unto all his posterity I shall now insist no longer on the Type or Figure as it is founded on things contrary one to other Let us now consider this Type as it is founded on things alike one to the other A Type is properly a mark made by striking from ãâã ãâã ãâã ãâã ãâã to strike imprinted into some hard matter as wood or stone By it the LXX render ãâã ãâã ãâã ãâã ãâã an image Amos 5.26 The Image of something which was a pattern to it as a shadow answers to the body ãâã ãâã ãâã ãâã ãâã A pattern of something according to which somewhat is to be made So Exod. 25.40 ãâã ãâã ãâã ãâã ãâã And see and make according to that pattern shewed thee in the mount word for word See and make look first upon the pattern and then work according to it as he that writes after a Copy looks on his Copy and then writes Artifex facit domum c. The Artisan makes the house according to the Pattern of it in his own brain And both these ways Adam is a Type though in a divers respect 1. He is a Type of something which is a Pattern to him And so Adam answers to an Image unto the Idea of himself in the mind of God the Father And thus as the child begotten by his Father is the Image of his Father who doth ãâã ãâã ãâã ãâã ãâã He makes another like unto himself and such as he himself is Thus Adam is a Type in respect of God the Father whose son he is Luk. 3. ult 2. He is also a Type or Image or Figure in regard of somewhat that shall be like unto him Now of this I shall first speak and at this time and afterward more especially wherein this Type and the resemblance thereunto consists 1. First then Adam is a Type of him that was to come i. e. both to the world and to every one who waits for him and expects him Heb. 9.28 The reason in regard of Adam He is as it were the first draught of God's workmanship as in pourtraying limning or drawing a Picture the more dark colours are first laid on the Table The Painter useth first a coal and then more orient colours And generally the first patterns of things afterwards to be polished are of course Materials 2. In regard of God the great ãâã ãâã ãâã ãâã ãâã his method is he proceeeds ab imperfectioribus ad perfectiora The more imperfect therefore must precede Besides Christ is the promised seed Some time there must be between the promise and performance of it Observ 1. Man then according to his first draught is imperfect in regard of what he shall or may be Adam the earthly man is in order unto another he is a Type Observ 2. We see then the Scripture especially the Old Testament hath in it Types Figures and Allegories Adam is here expresly called a Type The History of the old Creation is a Mystery of the New Creation The three first Chapters of Genesis the Book of Canticles c. were not for every ones reading among the Jews Ye may be pleased to take an Essay out of Gen. 1.1 2 3. vers 1. The Lord created the heaven and the earth Esay 51.13 The Lord thy Maker hath stretched forth the heavens and laid the foundation of the earth yet vers 16. A new heaven and a new earth 2 Pet. 3.13 Vers 2. The earth was without form and void and darkness was upon the face of the deep Jer. 4.23 Vers 3. God said Let there be light and there was light 2 Cor. 4.6 God that commanded the light to shine out of darkness Omnia in figura contingebant illis All things happened to them in figures This I pray you take notice of because some weak and ignorant men so dote upon the letter and of that so much only as serves to build them up in their preconceived tenents and opinions that they cannot bear a spiritual and mystical understanding of the Scripture neither will they suffer the Spirit of God to exprress it self as he pleaseth Whence it is that they speak evil of the things they know not they defame and reproach the Minister and disparage his parts and that for that very thing wherein indeed he ought to be commended of them though he desires not theirs or any others commendation for that he gives the spiritual meaning of the Scripture for was it not the Apostles commendation 2 Cor. 3.6 God hath made us able Ministers c. And sure I am it hath been the constant practice of all Pious and Learned men the more Ancient the more Pious the more Learned the more abounding with Spiritual and Mystical understanding of the Scripture Observ 3. Hence it appears That Christ is the Truth and that not only as opposed unto falshood and lyes but as answering to the Type The Law was given by Moses Moral Judicial and Ceremonial but Grace Grace and favour with God and grace and strength to be obedient unto the Law and truth correspondent unto the Types and Ceremonies of the Laws came by Jesus Christ See Notes in Matth. 13.11 Christ is to come Adam is a Figure of Christ to come When I say that he is to come I understand not his incarnation for so he is already come nor only his general coming when every eye shall see him Communia negliguntur quod omnes curant id omnes
Moses to name only Moses and the Heathen Law-givers against whom the Prophet Isaiah denounceth a wo Chap. 10.1 Wo unto them that decree unrighteous decrees and write grievousness which they have prescribed And truly both these would follow were it so that the Law per se directly and properly were the cause of our passions and motions stirred up in us by the Law and of the fruits brought forth unto death The Apostle therefore wisely and timely distinguisheth between what the Law directly and properly doth and what sin doth by occasion of the Law 1. First he tells us what the Law directly and properly doth vers 7. What shall we say is the Law sin God forbid and he proves it For that which discovers sin to be sin is not it self sin But the Law discovers sin to be sin And therefore the Law it self is not sin Now that that which discovers sin to be sin is not it self sin appears from hence because no man on set purpose doth that which he knows to be sin but what he thinks good saith Dionysius Areop because either true or apparent good is that which all men naturally desire Seeing therefore the Law discovers sin to be sin yea forbids sin yea accuseth the sinner for sin it cannot be the cause of sin but rather indeed the cause why a man should not commit sin and therefore the Law is not sin no the Law is holy just and good vers 12. But how then comes it to pass that the motions of sin are stirred up by the Law This comes to pass by accident not causally but occasionally therefore 2. The Apostle shews what sin doth by occasion of the Law vers 8. Sin taking occasion by the Commandment it wrought in me saith he all manner of concupiscence and vers 11. sin taking occasion by the Commandment deceived me and vers 12. Sin by the Commandment became exceeding sinful For greater manifestation of this he transfers the business as to himself by a particular and personal instance which is the Text I was alive without the Law once wherein we have a two-fold estate of the man 1. Before the Law came 2. after the Law came 1. Before the Law came and herein for explication two things must be opened 1. Of whom the Apostle speaks this of himself or some other man when he saith I was alive without the Law 2. How he is to be understood when he saith he lived without the Law 1. Who is this I and of whom speaks the Apostle this Who this I in the Text is and of whom to be understood there hath been and yet is among some great disputation such a strife as was for Homer by the seven Cities My purpose is according to my profession and my engagement when I first entred upon this argument without taking part or siding with flesh and blood and without acrimony or bitterness which commonly attend on controversie to endeavour according to the irrefragable dictates of Gods everlasting truth to compose the differences among us concerning the Law And therefore I shall not name the Disputants lest I should revive their disputes They say Juvenal occasioned at least many to be lewd and vitious by too open and plain discovery of their vices Some of the Ancients that I say not also some of latter times who have presumed by their Authority to be Mallei haereticorum to beat down hereticks and their heresies have in the event proved Mallei haereticorum in a worse sence the forgers and contrivers of heresie And whereas they thought to beat down a few they have hammered out a many 1. There are who understand this man in his pure naturals But in what man can any one instance since the fall that was in his pure naturals that this Text may be understood of him 2. There are who understand this man to have been a rational man since the fall but was there ever any such rational man since the fall without a law to regulate his reason for surely he had either the written law or the law of nature born of him 3. Others conceived him to be a man under the Law but that he could not yet actually be as he saith himself I was without the law once and we now speak of him as such as without the Law for the avoiding therefore of further disputes we may understand That the man here mentioned is the earthly the natural man who although he have had some knowledge of the Law though the Law hath not hitherto wrought upon him it hath not yet made any discovery of his sin it hath not come home pressly to him like Nathan to David and said Thou art the man And if we understand the man in the Text thus It matters not much of what person definitly the Apostle speaks this of himself or of some other since he himself and all others have been in the very same condition But you 'l say he speaks of himself yea vers 25. ãâã ãâã ãâã ãâã ãâã I my self what more plain Answer He doth so yet this may be docendi gratiâ as we speak as we are wont for instance sake to name our selves or some other Thus in the Civil Law Titius and Sempromus are the subjects of many Law Cases And we have persons also in our common Laws who are the subjects of many Cases But doth the Apostle use any such kind of Rhetorical Figure Answer You shall judge 1 Cor. 1. The Apostle reproving them for the contentions and divisions among them vers 11. It hath been declared unto me saith he that there are contentions among you Now this I say that every one of you saith I am of Paul and I am of Apollo and I of Cephas and I of Christ Were Paul and Apollo think you two of the persons whom the Corinthians strove for ye shall hear him speak for himself 1 Cor. 4.6 These things brethren I have in a figure transferred to my self and to Apollo for your sakes that ye may learn in us not to think of men above that which is written that no man be puffed up for one against another a sin too too usual among us and I fear more frequent than it was in Corinth However this may be true that the Apostle spake of himself in the Text or of another I contend not so we understand himself or some other to have been in this condition as most certain it is the Apostle and every man else hath been he lived without the law once But 2. How can this be understood that he lived once without the law What law is here to be understood Here is again a controversie what Law is here understood the Law Natural or the Law Moral It is not material whether Law we understand since the moral or written Law is founded in the Law of Nature But the question here is how the man could live without the Law since the Law followeth the sin close at the heels as Jacob did
Lord be no cause of evil yet he ministers occasion of doing evil He exposed his own Son to the power of darkness yet he who betrayed him had the greater sin and the greater punishment it had been better he had never been born This is the more to be heeded because some think that when providence offers an occasion to do otherwise than the Law commands we may embrace the occasion though contrary to the Law of God Davids men were of this mind 1 Sam. 24. When David had Saul at a great advantage his men said to him Behold the day of which the Lord said unto thee Behold I will deliver thine enemy into thine hand that thou mayst do to him as shall seem good unto thee And by this they stirred up David âo kill Saul Yea Saul himself was of the same mind vers 18.19 But did David himself embrace this occasion which God put into his hand No David did not examine the Will of the Lord by the providence which he put into his hand but by the commandment of God which forbad him to stretch forth his hand against the Lord 's Anointed And therefore I shall propound this necessary Rule to your consideration whereof we shall have manifold use in this life especially in these times Examine not the Commandment of God by the providence and occasion put into in thine hand but examine the providence and occasion put into thine hands by the Commandment of God and act thou accordingly Observ 2. Observe it is no good Argument that sin is mortified in us and that we live as we ought the Christian life because the motions of sin appears not in us Sin may be asleep and not dead or like one in Lipothymia in a swoon When the commandment comes then 't will discover its self that it was not dead but only in a dead sleep like the Snake in the Fable benumb'd with cold but gathered heat from the fire so doth the sin which seems dead but when the fiery law cometh it revives like the water that appears clear till it be stirred and then it discovers it self all mudd at the bottom As the wakening of a sleepy dog As the stirring of a Wasps nest They are quiet enough till they be moved Observ 3. See the truth of that which the Psalmist tells us Psal 143.2 That in the sight of the Lord no man living can be justified which our Apostle expounding Rom. 3.20 saith by the deeds of the law there shall no flesh be justified in Gods sight which he repeats Gal. 2.16 where the Emphasis is to be set not only upon the sight of God because no man can be justified in his sight but also upon no man living which is not to be understood as we do in in our common speech when we would express our selves more vehemently we say No man living but in such a sence as our Apostle useth it in this Chap. 7. vers 1.2 The law hath dominion over the man so long as he liveth c. Ainsw in Levit. 13.13 14 15. Thus no man living that is while the man lives and God and Christ lives not in the man its impossible that any man living should be justified But when God lives in the man when Christ lives in the man then he justifieth the man It is God that justifieth Rom. 8.33 And therefore what the Psalmist saith no man living the Apostle turns no flesh no carnal no earthly man it is impossible that any living man that any flesh should be justified by the works of the Law Observ 4. Learn then from hence the absolute necessity of a strong mighty and powerful Saviour The Law discovers the sin but it cannot take it away yea sin revives by the coming of the Law and is made more powerful more violent than before it was As when Moses and Aaron came to Pharaoh with a message from God about the deliverance of the people Pharaoh laid a greater and a more unreasonable heavy task upon them Exod. 5.20 So deals the spiritual Pharaoh when the Law-giver sends his Law unto us he lays load upon us such as no man living is able to bear And therefore the Lord he graciously promiseth to his people oppressed in the Spiritual Egypt Revel 11. That when they cry unto the Lord because of the oppressors he shall send them ãâã ãâã ãâã ãâã ãâã which we turn a Saviour and a great one Esay 19.20 The words are a Saviour and a Prince So ãâã ãâã ãâã ãâã ãâã signifieth and so Christ is called Act. 5.31 A prince and a Saviour whom God hath exalted with his right hand to give repentance to Israel and remission of sins And by him all that believe are justified ãâã ãâã ãâã ãâã ãâã from all things what things are they The most Ancient English Manuscript hath it from all those sins from which we could not be justified by the Law of Moses Act. 13.39 When the sin is now by the force of the Law spread abroad in the man and become exceeding sinful like a leprosie then the high Priest Jesus Christ he cleanseth the Leper Levit. 13.12 13. we turn it he shall pronounce him clean The word is ãâã ãâã ãâã ãâã ãâã i. e. mundificabit he shall make him clean as Arias Montanus turns it well But on the contrary vers 14.15 if he see ãâã ãâã ãâã ãâã ãâã i. e. living flesh ãâã ãâã ãâã ãâã ãâã he shall make him unclean not pronounce him only If we would judge our selves we should not be judged of the Lord. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 1 Joh. 1.9 But if there be any living flesh any flesh that would live by the law the Lord makes that unclean he stains the pride of all glory because by the works of the law no man living no flesh can be justified But here the poor disconsolate soul complains I was alive without the law once I found nothing amiss in my self no regreeting no remorse of conscience But now when I see a better a greater light I find my self in a greater darkness the motions of sin were quiet before now the Law comes they are stirred up in me violently As he who in a fight reeceives many a wound yet then feels them not nor thinks himself to be wounded at all till he cools and then he feels them In the pursuing of the heat of our concupiscence we receive many a fiery dart of the Devil which yet as then we perceive not but afterwards in cool blood I was whole and sound once but now I find wounds and bruises and putrifying sores mine iniquities are gone over mine head and are an heavy burden too heavy for me to bear my wounds stink and are corrupt through my foolishness and there is no soundness in my flesh wretched man that I am Till now indeed thou wert a wretched man thou livest frolickly without curb without
meekness patience long-suffering and moderation Would God we could all learn that lesson from the best teacher I say unto you resist not evil c. Mat. 5.38 39. The law-giver himself resists not evil He commands no more to us than he practiseth himself There is a world of evil the whole world lies in evil jacet in maligno yet our God resists it not but is patient and long-suffering not willing that any should perish c. Then it seems our God is not just his way is not equal No! Are not his wayes equal are not our wayes rather unequal We know not I fear what it is to be Just Justice is not ãâã ãâã ãâã ãâã ãâã rigid enmity and exactness which some call Justice No Justice is tempered with Mercy yea often in Scripture taken for Mercy or the effects of it Deut. 6.25 it shall be your righteousness Septuagint ãâã ãâã ãâã ãâã ãâã Psal 24. Who shall ascend unto the hill of the Lord c. He shall receive the blessing from the Lord ãâã ãâã ãâã ãâã ãâã and mercy from the God of his salvation and 32.5 The Lord loveth ãâã ãâã ãâã ãâã ãâã righteousness and judgement ãâã ãâã ãâã ãâã ãâã and many the like as Matth. 6.1 Nolite facere ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã your mercy or your alms before men According to this notion we understand what is meant by a Righteous or Just Man ãâã ãâã ãâã ãâã ãâã Matth. 1.19 2 King 6.21 My Father shall I smite them so speaks the rigour of the Law Elisha answers set bread and water before them there 's the lenity of the Gospel the severity of the Law is allayed by the Clemency and Mercy of the Gospel even in time of the Law Say not I will do to him as he hath done to me Exhort To observe the just Commandment of our God It is the voice of the Law and the voice of the Gospel ãâã ãâã ãâã ãâã ãâã RIGHTEOVSNESS RIGHTEOVSNESS that which is altogether just shalt thou do Deut. 16.20 Such is that summ of the Law and Prophets and Gospel also Whatsoever ye would that men should do unto you do ye the same unto them Our Lord commends these things as the great things of the Law to be performed under the Gospel Matth. 23.23 Judgement Mercy and Faith Object But to what purpose is the Law and just Commandment if it cannot justifie What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.3 We are wont to admire the righteousness of Christ and well we may it is worthy our greatest admiration But we little consider that that reproves our unrighteousness and makes for our greater condemnation What we admire for the excellency of it we desire to partake and have a share of it Thus the desire of any earthly thing Gold and Silver Honour Pleasure if named they stir up the desire of themselves in us There is Corn in Aegypt O remember how short our time is how uncertain There is not a more succinct breviate of Christianity than that Titus 2.11 12. Qui justus est justificetur adhuc O consider I beseech ye how short how uncertain how brittle our life is in this present world and how much we have to do in it the unrighteous shall not inherit the kingdom of God Cleansed therefore we must be from all unrighteousness if ever we inherit that kingdom 1 Joh. 1.9 It 's too late to go about this work when this life is ended therefore whatsoever thine hand finds now to do do it with thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Eccles 9.10 Means Hunger and thirst after it strive for it to enter in at the gate of righteousness in the conquest of thine affections and lusts the true Melchizedech shall meet thee Gen. 14. Our Saviour having propounded many parables to his Disciples Matth. 13.52 concludes with this Epiphonema Every scribe instructed to the kingdom of heaven is like unto a good housholder that bringeth out of his store things both new and old The Apostle is such a learned Scribe such a good housholder he brings out of his treasure things new and old the old is the figurative and typical the new is the truth signified by the type and figure saith Basil The old is the Ceremonial and Judicial Law both figurative and typical the new is the Moral Law contained and signified under both those The Ceremonial and Judicial Commandments are fit for the old people as old wine received into old bottles The Moral Law commended to us under the name of GOOD is fit for the new people the people whom the Lord creates anew Psal 118. as new wine put into new bottles This good wine he hath kept till now 3. ãâã ãâã ãâã ãâã ãâã the Commandment is good For our better understanding of this let us enquire 1. What is meant by Good and 2. how the Commandment may be said to be good 1. There is nothing more usually in our mouths than this word Good yet I believe all men understand it not aright let us therefore enquire 1. What is meant by the word Good 2. What the essence and nature of the thing is which we call good 1. The word in the Text is ãâã ãâã ãâã ãâã ãâã which we turn good some deduce it from ãâã ãâã ãâã ãâã ãâã to admire and wonder at but that which is truly good more nearly concerns us than to gaze and wonder at it I conceive therefore it rather comes from ãâã ãâã ãâã ãâã ãâã duco to lead or guide because that which is truly good leads our appetite our will our love our desire our joy and consequently all the affections the whole heart the whole soul the whole man as ãâã ãâã ãâã ãâã ãâã a word of the same sence signifying true good as also beautiful and lovely is named ãâã ãâã ãâã ãâã ãâã from calling inviting alluring the whole heart unto it and therefore the Philosopher defines ãâã ãâã ãâã ãâã ãâã according to the name of it ãâã ãâã ãâã ãâã ãâã that is good which all things desire or rather according to the formalis ratio boni as they speak that is good which is convenient or agreeing with every thing So that the nature of goodness consists in conveniency and agreeableness unto every thing from which conveniency and agreeableness in every kind ariseth a property called Appetentia and desireabless 2. How is the Law said to be good since the nature of goodness consists in conveniency and agreeableness The Law is therefore said to be good because it agrees with the reasonable appetite which we call the Will so saith the Apostle vers 22. I delight in
meditate on c. And shall we think thou lovest the Law when thou thinkest of it but one day in a week Means Pray to the Lord. Thou art good and doest good O teach me thy statutes Psal 119.68 This discovers the false judgement of evil and lawless men both of things and persons of things they call good evil and evil good they speak evil of things that they know not so of persons Some said of our Lord He is a good man others said he perverteth the people No wise man will esteem himself by the judgement of evil men the Law is the measure of goodness to the Law to the Testimony Let every man prove his own work proving and trying is by a Rule Gal. last NOTES AND OBSERVATIONS UPON ROMANS VII 14. ãâã ãâã ãâã ãâã ãâã We know that the Law is spiritual THis Epithet or Adjunct of the Law qualifies the inward man The words are considerable 1. in themselves 2. in relation to the former In themselves they contain these two points 1. The Law is spiritual 2. We know that the Law is spiritual 1. The Law signifieth not only the Ceremonial Judicial and Moral Law but all what ever Ordinances Statutes Judgements Commandments Decrees c. have gone forth from the holy God the Law-giver even from the beginning whatever doctrine or institution it 's called by the name of ãâã ãâã ãâã ãâã ãâã which the Septuagint and our Apostle here render by the word ãâã ãâã ãâã ãâã ãâã a Law what ever that Law in the latitude and extent of it is it 's spiritual The Spirit is sometime opposed to the flesh letter 1. To the flesh as in the next words so spirit and flesh are opposed as weak and strong Isa 31.3 1 Cor. 3. 2 Cor. 10.4 The weapons of our warfare are not carnal or weak but mighty through God 2. It 's opposed sometimes to the Letter 2 Cor. 3.6 God hath made us able Ministers not of the Letter but of the Spirit In both these respects the Law is Spiritual both as Spiritual is opposed to the flesh and as it is opposed to the Letter For our better understanding of this we must know that the Law being our guide and schoolmaster unto Christ hath in it accordingly a letter proportionable to the flesh of Christ and a spirit proportionable to the spirit of Christ And as the letter of the Law so the flesh of Christ tends to the death of sin so the spirit of the Law or the spiritual Law the spirit of Christ tends to the quickning and enlivening of the inward man of God in Jesus Christ according to the spirit for the letter killeth namely sin in the man but the spirit quickneth or giveth life 2 Cor. 3. And as Christ was partaker of flesh and blood that he might die and arise again by the quickning spirit Heb. 2. So the believers in Christ out of the obedience of faith become conformable unto the death of Christ and by the power of his spirit are raised unto newness of life Now that the Law is spiritual appears by manifold proofs such was the Law of Circumcision so expounded by Moses Deut. 10.16 So was the Law of the Passover and was so expounded by St. Paul 2 Cor. 5. so is the whole Ceremonial Law and Judicial also as hath been shewed in part and the Moral Law too which in special is here said to be spiritual this was meant Exod. 32.15 where we read the Tables were written on both their sides on the one side and on the other were they written so was Ezechiel's Roll written within and without Ezech. 2.10 and St. John's Book Rev. 5.1 The outside is the Letter the inside is the Spiritual meaning of it And David is so to be understood when he saith Thy righteousness is an everlasting righteousness and thy Law is the truth Psal 119.142 for whereas the figurative righteousness of the Ceremonial Law is not a righteousness which lasted for ever but until their types were fulfilled the spiritual and inward righteousness in them and all other Laws that is for ever and thy Law is the truth i. e. it is spiritual for the Spirit is the Truth 1 Joh. 5.6 The reason why the Law is spiritual is considerable 1. Partly in regard of the Law-giver 2. Partly in regard of the object unto whom the Law is given 3. Partly in respect of the end whereat the Law aims in regard of sin to be discovered by the Law 1. In regard of the Law-giver He is a spirit Joh. 4. and he wrote the Law with his finger and gave it unto Moses Ezod 31. he wrote it with his finger i. e. with his spirit as one Evangelist interprets another If I by the spirit of God cast out Devils Matth. 12.28 with St. Luk. 11.20 If I with the finger of God cast out devils Now since God himself is a spirit and will be worshipped according to himself that Law of worshipping whereby the man worships his God must have some proportion unto him and be also spiritual This Law therefore is directed unto the spirit of the man the highest and most noble part of the man which the Lord had made capable of such a Law by breathing into his nostrils the breath of life Gen. 2. and 3. This is necessary in regard of Gods end in giving his Law for as the Platonists themselves could say it is impossible that the man should otherwise live unto his God or understand the mind and will of his God unless he had such a principle imparted to him by the God of life So Paul tells us Act. 17.28 In him we live and move and have our being As the carnal Commandment is needful for the discovery of the carnal sin so the spiritual Law is necessary for the discovery of the spiritual sin since by the Law is the knowledge of sin It was necessary there should be a spiritual Law for the detection of spiritual wickedness in heavenly things yea for the conquest of it for spiritual things whether good or ill they are strong and by how much the more spiritual the more strong the good God would not be wanting to any Since therefore many live according to the flesh and are carnally minded there is a carnal Commandment for them sith others are spiritually minded there is also for them the Law of the spirit of life that is in Christ Jesus our Lord Rom. 8. This was figured by the Queen of Sheba's coming to Solomon Sheba is in Arabia where the Law was given she came to Solomon to be resolved of her hard questions It was the custom of the East when people met together to propound hard questions in nature not as now when men meet they cannot part without tipling she propounded her hard questions See Georg. Ven. 230. b. 283. a. The Lord came from Sinai and arose up from Seir unto them He came with ten thousands of his Saints from his right hand went a fiery
spiritual age which is the wisdom saith the wise man Solomon Wisd 4. Such an one was Moses who received the Tables of the Law written on both their sides Exod. 32.15 the outward letter and inward spirit in unity such were the Elders of Israel Numb 11.16 where God saith this to Moses Gather to me seventy men of the Elders of Israel whom thou knowest that they are the Elders of of the peole It was no hard matter to know who was the eldest man and had lived longest in this outward world but that was not the age the Lord meant but saith such as thou knowest these take to the tent of the Congregation that they may stand there with thee with thee whence they gather they should be like Moses in wisdom fear of God piety meekness of such as these consisted the great Synagogue they were Priests Levites and the wisest and most pious Israelites unto these now apostatized and degenerate the Prophet speaks Mich. 3.1 Ye heads of Jacob is it not for you to know judgement such were the true Priests and Levites Mal. 2.6 7. the law of truth i. e. the spiritual law was in Levi's mouth the Priests lips should keep knowledge such was David and all the Prophets Ezech. 2.10 Liber scriptus intus foris intus per allegoriam foris per historiam Gregory The Apostles they knew that the Law is spiritual The reason may be conceived from the consideration of the father of spirits the father of lights from whom descends every good and perfect gift the lights are five c. See Notes on Matth. 16.17 By this light spiritual men are renewed in the spirit of their minds Ephes 4.23 for whereas the most noble and highest part of the man God hath imparted unto him when he breathed into his nostrils the breath of life was now depraved by the apostacy from his God it was necessary this should be repaired if the man should receive a spiritual Law from God for it was otherwise impossible of this the Apostle speaks 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit of God that we might know the things that are freely given to us of God The Apostles and the Prophets before and all spiritual men were to Preach and Teach the law of the spirit of life being ministers of the spirit and therefore they must know that the law is spiritual Gal. 1.15 16. They must first receive the immortal seed before they sow it in the hearts of the people and when they have received it they propagate it by spiritual generation of others 1 Cor. 4.15 and 9.1 the work he wrought in them was in the Lord and from the Lord and before he wrought it he had seen the Lord it was necessary it should be so for the spiritual birth is not wrought by equivocal generation he that begets spiritual children must have received spiritual seed and therefore I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed Rom. 15.18 saith Paul Observ 1. If the Apostles and other spiritual men knew that the Law is spiritual this points us to the ground of the differences and strivings about the Law they proceed from ignorance for men differ not when they come to the knowledge of the Truth We dispute about idolatry and condemn the Papists for idolaters nor do I know how they can excuse themselves from the charge Mean time we know not and acknowledge not that there are idols in our own hearts we dispute about the Sabbath and condemn those who work in it in the interim we know not or consider not that we cease not from our own sins our own works which is the true keeping of the Sabbath See Notes on Matth. 13.11 As about the Letter of the Law so about the flesh of Christ great disputes Observ 2. The Law of our God is not so plain and easie as some conceive it to be thy testimonies saith the Psalmist Psal 119.129 they are wonderful now that is properly wonderful which is not known mirari veteres pro nescire and therefore we read him praying often Teach me thy Law O Lord thy judgements and statutes Mirari est interdum ignota causa Scalig. Observ 3. There is a spiritual sence of the Law This is that which our Saviour proves Mat. 5.6 where he goes about to free the Law from the false glosses of the Scribes and Pharisees This reproves those who limit their obedience within the outward letter of the Law these are Pharisaical men of whom I spake somewhat before a Disciple of the Pharisees ye read of Mar. 10.17 this young man thought he had kept all the Commandments because he had performed obedience unto the letter of them and therefore because he knew no better and performed that it 's said our Saviour loved him how far short come we young and old of that pharisaical young man who come short of the letter in our duty towards our neighbour He had observed all these Commandments from his youth had he not so done but had lied it would not have been added that our Saviour loved him for surely he loves no iniquity Psal 5. yet how far short came this young man of the true spiritual and inward Righteousness which must exceed the righteousness of the Scribes and Pharisees and therefore our Lord overthrows all he had said with one Precept he was not aware of Sell whatever thou hast and give to the poor c. For the Will and Commandment of our God is our Sanctification i. e. withdrawing all our will and affections heart soul and spirit from all the Creatures and applying our selves entirely withal we are or have obediently unto our God Now if we be otherwise minded and the heart and spirit run out after any creature we break all the Commandments of our God for when the heart is fixed upon any Creature without God there we have another God before him when we are covetous or proud we set up idols in our hearts though we worship no outward idol When we bear the Name of our God in profession yet walk unworthy of our God when we name the Lord Jesus Christ yet depart not from envy malice or any iniquity we take Gods Name in vain though we swear not at all These inward violations of the Spiritual Commandment are far worse than the outward as our Saviour speaks Matth. 12.43 44 45. Reproves Presumptuous men sensual men who have not the spirit of God yet judge of the Spiritual Law which is beyond their reach Levit. 10.9.10 11. after Nadab and Abihu offered strange fire the Lord gives a special Commandment drink not wine nor strong drink ãâã ãâã ãâã ãâã ãâã animalis homo the natural man who is not yet spiritual receives not the things of the spirit of God c. They speak evil of things which they know not vainly
puffed up by their fleshly mind their Opinions that they know puff them up 1 Cor. 8.1 2 3. ãâã ãâã ãâã ãâã ãâã This way of Gods Commandments is that way which the Vultures eye hath not seen Flesh and blood reasoned and disputed about the Sacrament Good God how are many minds divided about it what a deal of paper hath been blotted with that Controversie whether the body and blood of Christ be really or corporally under the Elements yea or no little heed is given to our Saviour when he speaks of that My words are spirit and truth the flesh profiteth nothing there 's flesh and blood disputes about the Law Do we keep the Law So much of the Law as we live so much of it we know and no more when we keep it in our spirits and become spiritually minded we are able to judge of it and not before 1 Cor. 2. This reproves those who understand well that the Law is spiritual and that there is a greater and higher measure of obedience required out of it than the outward letter of the Commandments seems to import and in this knowledge they please themselves yet live in disobedience to the outward letter for whereas there is a spiritual wickedness discovered by the spiritual Law Satan perswades men who have learned this that this spiritual wickedness is that only wickedness which is forbidden and that there is no other sin but this hence with freedom they commit outward sins Thus some flatter themselves The true thievery is the appropriating of that which is Gods unto ones self and therefore he makes bold with his neighbours goods The true Father is God and therefore they neglect their natural parents thus the Jews by their tradition corrupted the Commandment of God Mar. 7. it is Corban the true drunkenness is not with wine Isai 29.9 Jer. 51.27 but a drunkenness of opinion and self-conceit and thereupon they allow themselves in surfetting and drunkenness thereupon they make no scruple to be drunk with wine wherein is excess The true adultery is spiritual and thereupon they think they may be bold with the outward and corporal the pollutions of idols Act. 15.20 and 21 25. I have heard and am right heartily sorry to hear that there are and I have known some of this judgement but let such to their terrour hear the judgement of God 2 Pet. 2.20 God forbid there should be any such among us The Spouse of Christ must be holy in body and in spirit she must be cleansed from all pollution of flesh and spirit 1 Cor. 7.34 she must be sanctified throughout in spirit soul and body God is a jealous God See Exod. 20. Many serve not God but their own bellies Object But they are more zealous against Baal Ezech. 8. What husband would believe his wife who should say husband my heart is entirely yours when yet she prostitutes her body to another It was a false speech of Martial Lasciva est nobis pagina vita proba est Our lives are wanton but our life is honest And shall we think that the searcher of all our hearts will believe us that our hearts and spirits are his when we yield our members servants to uncleanness and iniquity Out of the abundance of the heart the mouth speaks the hand works the eye looks the foot walks The French Proverb is here true Nothing comes out of the sack but it was before in the sack A corrupt word comes from a corrupt heart a sinful outward life from a sinful inward life Corporal wickedness proceeds from spiritual wickedness if we break the outward Commandment we break the inward and spiritual also Exhort O that we also knew and were perswaded that the Law is spiritual Would we know this have we an earnest desire thereunto That will betray it self in our outward study and endeavour Lord how I love thy Law all the day long is my meditation on it There 's no understanding of God's riddle unless we plow with his heifer Judg. 14.18 The Law is full of riddles and spiritual understandings Psal 78. Preface Follow the guidance of thy teacher the holy spirit is the only true teacher And God gives his holy spirit ãâã ãâã ãâã ãâã ãâã The Ministers are the Oxen who tread out the corn who separate the chaff from the wheat the husk of the letter from the grain of the spirit 1 Cor. 9. Shall we be alwayes learning If ye do the things that I command ye then ye shall know Joh. 7.17 By exercise men grow strong not by eating and drinking It 's a shrewd sign the Oxe is fatted for the slaughter that 's put into a fat pasture that snatcheth here a morsel and there a mouthful and treads the rest under feet like a Bore in a frank The like we may say of those who are all their life time mewed up in a study they will plod out the spiritual and mystical meanings of the Law and practise in another world when there is neither devise c. This is as if a man should drive a wedge against the grain these learned fools much befool themselves they begin at the wrong end they study first and then live they must first live and then study The Lord tryes thee with easie truths practise if thou be faithful in little he will trust thee with more Who of you would put your best liquor into a vessel that ye know not whether it will hold or no ye fill it first with water so doth our God Pray for the Lords Spirit beg of the Lord spiritual eyes that thou mayest see the wonderful things of his Law Lord that mine eyes might be opened Then follow Jesus in the way To what an high pitch of understanding in Gods Law did the Prophet David attain unto by the use of those means Psal 119.98 99 100. If ye know these things happy are ye if ye do them Further touching the Law from Hosea 8.12 ãâã ãâã ãâã ãâã ãâã Vulg. Lat. Scribam ei multiplices leges meas quae velut alienae computatae sunt Vata Scripsi ei honorabilia legis meae Our Translation I have written to them the great things of my Law but they have accounted them as a strange thing That we may the more orderly proceed in these Meditations concerning the Law I shall remember you of our method hitherto Ye have heard the nature of the Law the Author and end of it the principal effects it hath in the man and those both proper and per se as correcting and instructing and per accidens as making sin to revive and increase Ye have heard also the principal adjuncts and epithets of it both such as concern the inward and outward life as that it is holy just and good and such as concern the inward as that it is spiritual Next in order follows the division of the Law and for this end I have made choice of this Text. In this Chapter containing one entire prophesie the
Prophet acts the part of an Herald by sound of trumpet vers 1. denouncing judgement from the King of kings against two kingdoms Israel vers 1. 13. Judah vers 14. In the words ye have these two parts 1. The Lords grace towards his people I wrote 2. The peoples gracelesness and ingratitude towards their God they accounted them a strange thing Both which resolves into these three 1. There are great things or great multitudes of Gods Law 2. The Lord hath written doth write and will write unto his people the great c. 3. His people account them as a strange thing 1. What the Law is and what Gods Law is hath been already declared The only word in this point which wants explication is ãâã ãâã ãâã ãâã ãâã which we turn great things Quantity is either continued according to which a thing is said to be great or discrete and divided according to which a thing may be said to be manifold ãâã ãâã ãâã ãâã ãâã the original word signifieth both 1. Great as we have it great things Now things may be said to be great either in bulk or quantity quantitas molis or else in vertue and esteem answerable quantitas virtutis 2. Manifold as that which consists of many parts And truly I see no reason why we should so embrace one of these sences that we should reject the other since they are both true and may afford us these two Divine truths 1. There are great things of Gods Law 2. There are multitudes or many parts of Gods Law which I shall explain apart I shall then briefly handle them both together 1. There are great things of Gods Law These great things are such as David calls ãâã ãâã ãâã ãâã ãâã 1 Chron. 17.19 which the Septuagint turns ãâã ãâã ãâã ãâã ãâã great things as Act. 2.11 wonderful things ãâã ãâã ãâã ãâã ãâã Psal 40.5 and 78.4 the wonderful works that thou hast done he gave a testimony and established a Law Honorabilia so Vatablus Amplitudines so Drusius excellent things Prov. 8.6 and 22.20 Such great such wonderful such honourable such noble such excellent things there are in the Law of God 2. There are multitudes or many parts of Gods Law They who have accurately summed up the numbers of the written Laws divide them into Affirmative and Negative The affirmative precepts are two hundred forty eight which the Ancients find correspondent to the same number of bones in a mans body which as they are the strength of the outward body so the spiritual Commandments are the strength of the inward man which perfect him for his obedience thereunto Hence it is observed when the Lord was now changing Abrahams name he commanded him walk before me and be perfect and then called him Abraham which name contains the same number in it whence the Lord testifies of Abraham that he had kept his Charge his Commandments his Statutes and his Laws Gen. 26.5 which cannot be understood of the Laws in the Letter which were not yet given ãâã ãâã ãâã ãâã ãâã × ×¨ × × 40 5 200 2 1   248   The Negative Precepts are three hundred sixty five answerable to the number of nerves and ligatures in the mans body as the Anatomists have observed by these are united the strengths and powers of the inward and spiritual man which must be knit together that the Spirit may come and dwell in it So the sinews joyned the bone to his bone and then the Spirit entred into the whole body Ezech. 37 1-16 Obedience to these must be perpetual figured by the dayes of the year three hundred sixty five Of all these ten only were written in the Tables which God gave to Moses as being the Radical and Principal Commandments to which all the other may be reduced and as fitted to the number of our fingers the instruments of our work and hence all Nations reckon by the number of ten as the most determinate and full number and then begin again So great so many are the Laws of our God But why so great and so many let us now enquire into the reason of both joyntly The reason why there are great things and multitudes of Gods Law is considerable either in respect of man his great and manifold misery or in respect of God his greatness and infiniteness his manifold wisdom grace and goodness Mans misery is great and manifold Amos 5.12 Manifold transgressions and mighty sins a great and a grievous fall he hath gotten as far as from heaven to earth from an heavenly mind and affection to earthly from wisdom to folly ignorance and errour yea his fall is manifold from rectitude and uprightness to obliquity and crookedness FROM ONE TO MANY from the Creator to the Creatures the Creator is one only the Creatures many and manifold when therefore the man hath lost his happiness in the One and Only God he seeks and hunts for it among the many Creatures 2. In regard of God his greatness yea infiniteness wisdom righteousness holiness c. and therefore he imparts unto the fallen man ãâã ãâã ãâã ãâã ãâã the great things of his Law ãâã ãâã ãâã ãâã ãâã Matth. 23.23 But should the Lord deal with man according to his own greatness and infiniteness who could hear him therefore he deals with the man according to his manifold grace and goodness proportions his help unto him according to the mans manifold sin and misery imparts unto him a manifold Law Learn then O man what thy first condition was and what thy present condition is thy first condition was Oneness and Sameness in wisdom and understanding and will in mind and heart with the only God God made the Man according to his own Image God made Man upright Eccles 7.29 Man i. e. Thee and Him and Mee and every man The word is ãâã ãâã ãâã ãâã ãâã it 's therefore appellative and not proper God made every Man upright in the first Man The Man had not but one mind one will one heart one spirit as one right line is conformable and one with another so much ãâã ãâã ãâã ãâã ãâã signifieth The Man had one life with the one and only God This must needs have been the mans primitive estate as appears by every mans doleful experience in his fallen estate for then he is said to have found out many inventions many thoughts reasonings discourses questions curiosities so much ãâã ãâã ãâã ãâã ãâã signifieth according to the Septuagint and therefore in his rectitude he had but one He is said to have forsaken the fountain of living waters and digged himself cysterns c. If he have forsaken God the fountain c. therefore he was one with him He is said to be alienated from the life of God and therefore he was united with that life of God Fallen therefore the man is from his Original rectitude to obliquity and crookedness and become averse from his God from unity and uniformity to multiplicity division partiality
distraction discord disagreement of mind thoughts fansie understanding heart will affections and all these divisions and partialities are both of one from other and in our selves Hence appears the great necessity of a manifold Law which might pursue the man in his manifold aberrations and strayings from his God which might follow him in every thought will desire affection and ferret him out of every hole These many Laws are a badge of the manifold misery we were fallen into for as Plato reasons Where there are many Physitians it follows the people have there many diseases and where there are many Lawyers the people must be very much divided So we may reason that since there are many Laws there were many breaches of the Laws since there are many remedies many healing doctrines there must be many spiritual diseases Learn we hence to prize and esteem the Law according to the worth and dignity of it they are the honorabilia legis the honourable things of the Law things in themselves honourable as our Lord calls them Matth. 23.23 ãâã ãâã ãâã ãâã ãâã the more or most honourable things of the Law for so ãâã ãâã ãâã ãâã ãâã that signifieth honourable is rendered by ãâã ãâã ãâã ãâã ãâã which is weighty and honourable such as make honourable these weightiest these most honourable things of the Law Judgement Mercy and Faith they are the only durable honours Isai 23. Howle ye inhabitants of the Isle Is this your joyous City whose antiquity is of ancient dayes Who hath taken this counsel against Tyre the crowning City whose merchants are Princes whose traffickers are the honourable of the earth The Lord of hosts hath purposed it to stain the pride of all Glory and to bring into contempt all the honourable of the earth But Isai 42.21 We will magnifie the Law and make it honourable they are those wherewith we honour God and honorantes me honorabo the honourable man deals in honourable things and by honourable things shall he stand O that such an holy ambition were kindled in every generous breast that they would desire the honour that cometh of God only and pursue it in that honourable way whereby it is to be obtained 1 Sam. 2. These great things of the Law are those whereby we honour our God and according to which God honoureth us to them who by patient continuance in well doing Glory honour and immortality eternal life Rom. 2.7.10 Glory honour and peace to every one that worketh good The Lord hath written or will write unto his people the great things or multitudes of his Laws The word in the Original is in the future which in that tongue implies a continual act The Commandments of God are a Letter from God unto the Church a Love-letter of the Churches Husband unto his Spouse And writing the great things of his Law adds to them Confirmation and leaves them upon record in perpetuam rei memoriam These are the lasting honours all other honour fails with the cause which bred it Gentility is on ancient Riches when they decay the honour decayes with them that is built upon them But honour thou thy God and his Christ his wisdom and she shall bring thee to honour Prov. 4.4 Shechem is said to have been more honourable than all the house of his Father Gen. 34.19 ye read no honourable act he did but only he readily circumcised himself ye read for what end he did it Those of Berea were more noble than those of Thessalonica Why because they received the Word with all readiness of mind and searched the Scriptures daily whether the things which Paul preached were true or no Act. 17.11 Now if these minora Legis these less things of the Law rendered them honourable how much more honourable shall the graviora Legis and great things of the Law if the outward much more the inward if the receiving the outward word how much more the receiving of Jesus Christ himself If the great things of Gods Law be strange to us then we are best acquainted with the enemies of them Prov. 3 5-10 the neglect of the least damnable Palac in Matth. 5.19 Groti Ibid. Reproves Those who magnifie men greatly esteem men and the opinions and performances of men and neglect the great things of Gods Law Thus did the Corinthians of old and this are we now puffed up for one against another Thus Simon the Sorcerer bare himself for some great man and the Samaritans esteemed and called him the great power of God yea though he bewitched them with Sorceries What is Paul or what is Apollo's are they not ministers only by whom ye believe How can ye believe when ye receive honour one of another Peter and John Act. 3. Paul and Barnabas Act. 14. were ashamed of their honour And can there be a greater witchery than that which the Apostle speaks of Gal. 3. Foolish Galatians who hath bewitched ye that ye should not obey the truth who else but Simon why was there a Simon Magus at Galatia yes and at Corinth and London too Simon hath bewitched us that we do not obey the Truth Simon is hearing if we hear and hear and hear and nothing but hear the great things of the Law we think our selves great and honourable people and if we know them then much more honourable yet so much we may do and yet Simon may bewitch us instead of obeying and doing the great things of the Law we cry up Simon either the Preaching or Hearing for the great power of God Doubt But here it may be doubted whether there be such multitudes of Gods Laws since we read that our Lord reduceth all of them to Two only The Commandments of God are sometime more numerous as when they are delivered in the full Decalogue sometime they are contracted into a less number as Deut. 10.12 Now Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Sometime that number is contracted These are the things that ye shall do Zach. 8.16 Speak ye every man truth to his neighbour execute the judgement of truth and peace in your gates and let none of you imagine evil in your hearts against his neighbour and love no false oath for all these are things that I hate saith the Lord Sometimes yet to a less than that as Mich. 6.8 To do justly to love mercy to humble thy self to walk with thy God which are the very same which our Lord calls ãâã ãâã ãâã ãâã ãâã Matth. 23.23 the greater weightier and more honourable things of the Law as judgement mercy and faith Judgement answers to doing justly which is not only the office of a publick Judge but even every mans duty in the tribunal of his own Conscience it comprehends all that duty which may either by strict justice be required or by
in it Psal 40.8 Rom. 13.9 with Ephes 1.10 The consideration of Gods preventing Love draws us from all partiality and multiplicity the Love of Christ constrains us Now the Lord cuts his Word short in Righteousness In that day there is One Lord and his Name One Zach. 14.6 9. Now the Soul enflamed with Christ's preventing Love and Mercy is no more conformed unto this partial world but is renewed in the Spirit and approves what is that good that acceptable and perfect will of God Motives The Lord will be worshipped alone therefore was not received by the Roman Senate who would not part with their Pantheon for the only God the Ark and Dagon cannot stand together Return and hasten to the Unity Quo contractior eo beatior In the waters there was no rest for the sole of the Doves feet Exhort Let us duly observe and sutably regard these great things of the Law they are our Wisdom our Life our Counsellors the way of our God they are the great effects of converting enlightning and saving the soul so great things Such are the titles of honour whereby the Lord commends these great things unto us He hath shewed us these great things and what else doth the Lord require of us they are the necessary requisites both under the time of the Law and now under the time of the Gospel Mich. 6.8 Matth. 23.23 I hope there needs no motives hereunto we rather need helps When we would do those great things when we would build upon that firm rock Matth. 7. three things especially draws us from our work as mark it when ye will ye shall find that when ye would set apart some time to seek the Lord ye shall then at that very time meet with most temptations 1. These three are either the seducing Spirit with us who knows well his Kingdom is going to wrack if we go about such great things as these are and this is meant by the winds that blow upon the house to make it fall 2. The second is partial Election and choice of what seems good in our own eyes Deut. 12. which men do when there is no King in Israel and this is like a flood like a torrent that violently beats upon the house to make it fall Isai 8.6 fears of ungodliness 3. The third is false doctrine which is compared to rain it is the same word in the Original ãâã ãâã ãâã ãâã ãâã These are the same impediments which Nehemiah met with all Nehem. 6.1 1. Sanballat the evil Spirit the hidden enemy as the word signifieth the Wind or Spirit 2. Tobiah the goodness of the Lord for so that will seem to us which sutes with our own partial Election 3. Geshemi the rain of false doctrine so the word signifieth which for the conveniency of it hath some mixture of truth with it otherwise how could it be swallowed and therefore Geshemi is an Arabian a mixture of good and evil These tempted Nehemiah and tempt I doubt not every one of us when we are busie about the great things of the Law What should we now do Remember they are all enemies Satan is ãâã ãâã ãâã ãâã ãâã Matth. 13. Sanballat They all tempt us to draw us from the City of our God The City on a hill to the plain of Ono from one City to many Villages to cast them down headlong and whither would they draw us into the Villages in the plain of Ono Ono what 's that Labour Vanity Iniquity and Sorrow And therefore Nehemiah might well say they thought to do him mischief vers 2. And there are many of these Villages into which Sanballat Tobiah and Geshem would seduce and draw us Consider this well and thou will soon find what to answer to their importunate messages Why what shall I say to them tell them as Nehemiah did I am doing a great work so thou art indeed the great things of the Law I cannot come down a Child of God cannot how can I do this great wickedness and sin against my God Why should the work cease and cease it will if thou give it over the work will not go on alone Why should the work the great work I am doing cease whiles I leave it and come down to you I shall leave the great work of my God the great things of his Law the Wisdom Life Righteousness Holiness nay the Covenant of my God to come down to you Can you tell me of any greater good than these are O no ye seek to do me mischief to bring me into the Valley of Ono labour and vexation and vanity and iniquity and sorrow this is the Valley of Ono not far from nor unlike unto the Valley of Gihinnom or Gehenna hell it self from which the Lord for his Mercy sake deliver us and bring us to the mountain of his holiness The way of the wise is above to depart from hell beneath 2. The Lord hath written to his people the great things or multitudes of his Laws That there are great honourable excellent things and that there are multitudes of Gods Laws what the reason of both is and how usefull unto us hath been already shewn I now proceed unto the second That the Lord hath written these great things these multitudes of his Laws wherein only ye have to enquire two things 1. God writes and 2. How he is said to write unto his people 1. The word is ãâã ãâã ãâã ãâã ãâã the LXX V. L. Vatab and Reformed Churches Scribam which in the Original Tongue denotes a continued act 2. The Lord is said to write 1. immediately he wrote the Moral Law once and again 2. mediately by Moses and his Prophets And thus he wrote the Ceremonial and Judicial Laws the Hagiographa or holy writings as they are called as the Book of Job Psalms Proverbs c. and because the word notes a continuation of the Act being future it extends it self to all the writings under the New Testament as the Gospels Acts Epistles Revelation so that general speech of the Apostle implyes 2 Tim. 3.16 ãâã ãâã ãâã ãâã ãâã All Scripture is by inspiration from God or written by the finger or spirit of God as the great things of the Law were though not immediately yet mediately men being used in the penning of it which if well understood might put an end to the Controversie who wrote such or such a Book of holy Scripture which all men grant to be Canonical written by Gods Finger or Spirit and therefore the Controversie is to no more purpose than if Men were agreed who wrote such or such a Book but differed about the Pen Prov. 22.20 Have not I written unto thee excellent things ãâã ãâã ãâã ãâã ãâã three things three Principal Books 1. Of Creation In thy Book were all my members written Psal 138.16 2. Of Commandments 3. Of Providence which is called the Book of the Living Psal 68.29 These are they which the wise Man calls excellent things Prov. 22.20 1.
his mouth saith he as honey for sweetness Chap. 3.3 With what terror to the disobeyers of it Zach. 5.2 3 4. ãâã ãâã ãâã ãâã ãâã a flying roll interpreted the Curse that goeth over the face of the whole earth for every one that stealeth and every one that sweareth shall be cut off yea a flying roll Mal. 3.5 or a swift witness against the Sorcerers who bewitch men that they obey not the truth against the adulterers who make friendship with this evil world against false swearers and against those that oppress the hireling in his wages the widow and the fatherless and turn aside the stranger from his right and fear not me saith the Lord of Hosts Object I bind it up faithfully I guild it I lay it up safely what should I do more I read them repeat them and have not the Letters now done their errand No not till thou hast done thy duty what they require of thee Is this all the love thou bearest unto thine husband what canst thou endure to keep at such a distance from thy husband to live from him True it is there is delight in reading and believing the words of truth the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost Rom. 15.13 But is this all the comfort thou takest from thy husbands letters That chaste Matron was not content with this Nil mihi rescribas attamen ipse veni Write back to me my dear no more But come thy self and love me more Dost thou think that the Lord wrote his Word only to be read heard repeated c. would any husband think himself respected sufficiently by his wife that should do no more Doth not a loving wife above all these desire her husbands company There is a joy proceeds from believing so from hope we rejoyce in hope of the glory of God but this falls far short of the joy proceeding from fruition When wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 O with what ardent desire did the ancient holy ones of God pray for the presence of the Bridegroom O that thou wouldest rend the heavens and come down Isai 64.1 He was the desire of all Nations Hag. 2.7 But he is come already Is he come to thee if not to thee what though he were come to all the world surely he is not yet come to thee the mountains are not yet melted at his presence surely thou hast not yet done the great things required in his Letters therefore 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory But vers 13. Gird up your loins c. for the grace that is to be brought unto you at the revelation of Jesus Christ 2 Cor. 4.10 11. Alwayes bearing about in our bodies the dyings of our Lord Jesus Christ Coloss 3.4 When Christ who is our life shall appear then shall we also appear before him in glory Tit. 2.12 13. The grace of God hath appeared teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world looking for the blessed hope and the coming of our Lord Jesus Christ 1 Joh. 1.2 Unto such the life is manifested 2.28 Abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming and 3.2 3 4. Ye know that when he shall appear ye shall be like unto him for we shall see him as he is This this is the high mark of the Christian Calling reading and hearing and repeating the love-letter and fasting and receiving in remembrance of him These are all excellent means but still the Bridegroom is absent Consol Call ye this an argument of God's love unto us that he writes his Law unto us The Letter of the Law kills us 2 Cor. 3. and is it an argument of the love of God unto us that he kills us Truly yes I have hewn them by my Prophets I have slain them by the words of my mouth Hos 6.5 Happy they who were so slain As Dracoes Laws were written in blood No the Lord kills the sin or our lust and appetite unto sin he kills not the man but his lust Happy they who are so slain He kills that he may make alive But the Law causeth wrath Whose wrath doth the Law work God's wrath or mans surely not Gods for the Law is the will of God and Gods own will cannot work wrath in God surely then it must be the mans wrath that the Law worketh when the man lusts to evil and the Law prohibits that evil then the Law crosseth his will becomes his enemy and provokes him to wrath when therefore the Law restrains the man from doing what he would he becomes offended and angry with the Law And so long is the Law his enemy till the man have a good will to the righteousness witnessed by the Law and that he himself through faith have a desire to the good then he is no longer under the Law but under Grace ãâã ãâã ãâã ãâã ãâã They are accounted at a strange thing an enemy The word is indeed rendered by the Septuagint by ãâã ãâã ãâã ãâã ãâã and in the Text by ãâã ãâã ãâã ãâã ãâã all strange too strange indeed Luther's Translation and that of the Low Dutch turns it Kettery that 's Heresie Diodati interprets it a thing belonging not unto them 1. See how deeply t is possible a people may degenerate profundè peccaverunt corruperunt se Isai 31. Hos 9.9 They account the Law a strange thing Exod. 5.2 I know not the Lord and vers 9. Let them not regard vain words Nay the people of God knew not the Law of their God Hilkiah the Priest found the Book of the Law 2 King 22. No marvel Pharaoh knew not when Hophni and Phineas knew not the Lord 1 Sam. 2.12 They proceed from evil to evil and know not me saith the Lord Jer. 9. Paul preaching these great things was held a setter forth of strange Gods Act. 17. Yet marvel not is' t not so with us Avenge not your selves do good to them that hate you c. The doctrine is good but the man that judgeth it is proud or envious or covetous c. he turns not from his iniquity and so understands not God's Truth Dan. 9.13 To boggle and stumble at Divine Truth contained in Scripture what is it but to discover our own ignorance or perverseness or both so Coverdale turns the Text. Though I shew them my Law never so often yet they count it strange Doctrine and so certain all men do and will do till they practise it till they live it 2. Sin estrangeth man from his God and the knowledge of his Laws and therefore whilst we are yet strangers it is no argument that this or that
lusts of the flesh the lust of the eyes and the pride of life vers 16. These are all that are in the world and these are the summ of all Moral old things Besides if Gods Creatures which are made of nothing because made of nothing propend and incline to their old nothing again Surely our Creatures if so we may call our sins they are of nothing and must tend to nothing Isai 41 24-29 2. A second Reason is in regard of the New Creature for the New Creature works out of it self whatsoever is contrary to it self As the Fountain purgeth it self from all filthiness mud and dirt and sends it downward and all Unctions uncleanness and work it upward and the New Wine settles the lees downward and purgeth upward all oily filthiness contracted from the nastiness of those who tread the Grapes Even so the New Creature purgeth it self from all polution of flesh all earthly all fleshly uncleanness and spirit all spiritual wickedness that old leaven that sowres all our actions and makes us swell with spiritual pride And therefore the Apostle exhorts the Corinthians 1 Cor. 5.6 7 8. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for Christ our Passover is sacrificed for us therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. In regard of God the ancient of dayes who mainly opposeth himself against these Moral old things which oppose themselves against God all sensual and carnal lusts for God is the avenger of all such 1 Thes 4.6 All spiritual wickedness as that spirit of Antichrist which opposeth and exalteth it self above all that is called God and is worshipped whom the Lord shall destroy with the spirit of his mouth 2 Thess 2 4-8 Against all these Moral old things the Lord mainly opposeth himself His eyes are set against the kingdom of sin or sinful kingdom ãâã ãâã ãâã ãâã ãâã Amos. 9.8 He shall tread that old Serpent called the Devil and Satan under the Saints feet Rom. 16.20 And he commands us to put off concerning our former conversation the old man Ephes 4.22 and to mortifie our earthly members Col. 3.5 And that which he commands us to do that he promiseth us power and assistance to do Behold I give you power to tread upon Serpents and Scorpions and all the power of the enemy Luk. 10.19 The lofty City the City of the Old Man he layeth it low he layeth it low even to the ground he bringeth it even to the dust the feet shall tread it down even the feet of the poor and the steps of the needy Isai 26.6 Zach. 10.5 Whence it is most evident that it is not the will of God that any one of these old things should remain but that every one of them should perish and pass away indeed he permits them and of them some rather than other otherwise they could not be But for the better understanding of this we must know there are diverse degrees of permission as there are diverse kinds and degrees of sin Idolatry is one of the greatest sins and that which seems of all other to be most hated of God yet there are degrees of Idolatry for it is either 1. The worship of a false God against the first Commandment Or 2. The false worship of the true God against the second Commandment Acccording to these degrees of sin there are degrees of permission of sin in God for though God hate loath and abominate all sin and all and every degree of sin yet according to the diverse kinds and degrees of sin Gods hatred of sin and permission of sin is proportioned so that God hateth the greater sin more and permits it less and hates the less sin less and permits it more For Example The worship of Jeroboams Calves was a great and abominable sin the worship of Idols yea of Devils a sin which provoked Gods wrath exceedingly against his people wherewithal Jeroboams name is branded that he made Israel to sin Yet it is the Opinion and Assertion of some of the Jews grounded upon Exod. 32.34 In the day when I visit I will visit their sin upon them That God after the first making of the Golden Calf by Aaron never punish'd Israel but in the punishment there was ever a limb of the Calf Notwithstanding howsoever really and in truth it were a very great sin and they truly Idolaters yet because they pretended the worship of the true God amongst all the Idolaters who worshipped false Gods it was a less sin than the worship of Baal which was a false God And therefore God and Baal God's worship and Baals God's servants and the servants of Baal are often opposed as elsewhere so specially 1 King 18.21 For the clearing of all this See 1 King 16.30 33. Ahad did evil in the sight of the Lord above all that were before him for it came to pass as if it had been a light thing for him to walk in the sin of Jeroboam the son of Nebat that he took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal and worshipped him and he reared up an Altar for Baal and made a grove And Ahad did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him So that it 's manifest that the worship of the Calves was a less sin than the worship of Baal Yet when I say that God permitted that sin of the Calves or might seem to allow it or wink at it at least for a time I mean not that God did any way no not in the least degree approve or like of that gross palpable and abominable sin as if it were good or had any degree of goodness in it but only seemed a while to connive at it that he did not punish the Authors of it but patiently endured them suffered or bare or permitted the sin as a less evil than the worship of Baal or than no worship no acknowledgement of himself at all That we may the better understand this we must distinguish between the Church in the infancy and nonage of it and in the growth and more perfect age of it and the different providence of God in respect of both The Church of the Jews was but the child-hood and nonage of the Church So saith the Apostle Gal. 4. And therefore God led it as Jacob led his Flock Gen. 33.13 14. The children are tender and the flocks and herds with young are with me And if a man should over-drive them one day all the flock will dye I will lead on softly according as the Cattle that goeth before me and the children are able to endure It is in the original I will drive ãâã ãâã ãâã ãâã ãâã foot by foot according to the foot of the cattle and according to the foot of
Jews how pittifully did they afflict their Souls so that they marvelled God should take no notice of it Wherefore have we fasted say they and thou seest it not wherefore have we afflicted our Soul and thou takest no knowledge God answers them In the day of your fast ye find pleasure you fast for strife and debate and to smite with the fist of wickedness Isai 5.8 Fasting is nothing afflicting the Soul is nothing without abstinence and fasting from sin without repentance not to be repented of these avail nothing without the new Creature What a deal of preaching there was among the Jews and more than among us and a great deal of hearing so the Lord speaks to Ezech. 33.31 They come unto thee as the people come and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goes after their covetousness and thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they hear thy words but they do them not Preaching is nothing and hearing is nothing without obeying keeping of the Commandments of God is the new Creature where that 's wanting all 's nothing 1 Cor. 7.19 A great deal of Faith there is and a great increase of Faith but few fruits of Faith few good works issuing from our Faith Though I have all Faith so that I can remove mountains and have not Charity I am nothing Faith that works by Love is the new Creature Gal. 5.6 where that 's wanting all 's nothing Yea how many-Alms-deeds are done how much Martyrdom suffered yet all worth nothing For though I give all my goods to feed the poor and though I give my body to be burned and have not Charity it profiteth me nothing 1 Cor. 13. Faith working by Love is the new Creature where that is not all 's nothing A great deal of zeal and heat there is in turning of Tables up and turning them down again and up again and down again and side-wayes and end-wayes and I know not how many wayes A great deal of Devotion there is in bowing a great deal in not bowing the one accounted superstitious the other prophane both nothing Circumcision is nothing though the Creators Institution and are not these much more nothing being but the Creatures Institution if there be degrees of nothing without the new Creature O Beloved what a deal of pains of care of cost of trouble of fasting of preaching of hearing of faith of alms of martyrdom of zeal and devotion there is yet all in vain all nothing The ãâã ãâã ãâã ãâã ãâã the effect and issue of all is wanting the keeping the Commandments of God faith that works by love the new Creature this alone is available before God where this is wanting all 's nothing These kinds of innovations have been troublesome to the Church and troublesom to the Authors of them but this kind of innovation or renovation who will hinder whom doth it trouble Who will harm ye if ye be followers of that which is good 1 Pet. 3.13 The new Man is Created in righteousness and holiness of truth Ephes 4.24 And we can do nothing saith the same Apostle against the truth but for the truth The New Man is Created in righteousness and holiness in love joy peace long-suffering gentleness goodness faith meekness temperance these are the new Creature and what can hinder us to be renewed in these What ever Law can be made against these 't is ipso facto null Against these saith the Apostle there is no Law Gal. 5.22 23. This is an innovation against which there is no Law yea against which nothing can prevail no Creature can annihilate that 's the property of the Creator only No Creature can prevail against the new Creature Thus saith the Lord that Created thee O Jacob and he that formed thee O Israel fear not when thou passest through the water I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee No Creature in the world can make the new Creature fall from Grace 2 Cor. 4.16 Col. 3.10 Isa 40.31 Psal 103.5 Lastly to name no more Motives 't is worth the considering how generally all men are taken and affected with that which is new 't is so common that we say 't is natural Est natura hominum novitatis avida if there be a new fashion happy he or she that can first get into it if there be any news stirring we are impatient till we hear it For although it be said Act. 17.21 that all the Athenians and strangers which were there spent their time in nothing else but either to tell or hear some new thing yet this is not to be understood as if this quality were peculiar unto them but the degree that they were greater novellants than others were a thing without doubt lawful yea needful as to hearken how things go with the Churches of God abroad Gods new Creatures but of all news home-news most affects us because it most concerns us As we rather listen what the Parliament doth then what 's done in France or Spain And there 's great reason for it they move the Hinge of Affairs in the Church and Common-wealth and God guide and bless their Counsels But Beloved there is yet a kind of news which more neerly concerns us than these the news in our own bosomes what news at that home and how go matters there is the Old Man dead yet or is he dying Is he as pettish and froward as covetous and having as proud as revengeful as he was wont to be or are these old things passed away is the New Man the young man come to his inheritance Hath he got possession yet of his house his house are ye Hebr. 3. doth he rule there is he married yet thy Creator is thy husband Isai 54.5 David was a notable Novellant in this kind Repreh 1. The unbelieving world which lies ãâã ãâã ãâã ãâã ãâã what happiness can those find in a Kingdom which is thought to be the compendium and breviat of all worldly happiness if they be in the Evil One and he in them The Kings of Sodom and Gomorrha were ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 1. What Wisdom can be in those who are without the Divine Wisdom or Christ Jer. 8.9 They have forsaken the Word of the Lord i. e. Christ and what wisdom is in them such as these are called fools by Solomon 2. What goodness Berah Birsha 3. What strength against sin Gen. 49. Reuben how weak is thine heart He who names the name of the Lord Jesus Christ let him depart from iniquity Repreh 2. Pretenders unto Christianity and that they are in Christ when indeed they are not Such as live in
and excellent new things are present in regard of time and therefore the LXX render the word ãâã ãâã ãâã ãâã ãâã Behold by ãâã ãâã ãâã ãâã ãâã that signifieth now or at this present time For this is the day which the Lord hath made Psal 118.24 The new day of Grace when all things become new a Psalm proper for the New Day of Grace and proper for the entertainment of the New Man the new King when he came to Jerusalem in triumph and the people sung ãâã ãâã ãâã ãâã ãâã the next words to those I named in the Psalm Hosannah save us now O Lord whereby the Scribes and Pharisees knew the people ascribed to Jesus the honour of Christ the Messiah the New Man And so much for proof also of the third Point If we now enquire into the reason of all these truths Why the Lord shews these true these excellent these present new things unto us and bids us behold them It is not from any merit of ours but from his own love to the New Man in whom he is well pleased and from his free Grace Love and Mercy in Christ the New Man to his New People And into this reason the New Man resolves his Fathers Revelation of these new things unto his new People Matth. 11.25 26. I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast reveiled them unto babes Even so Father why for so it seemed good in thy sight And for the very same reason and for the performance of his own gracious promise in the new Man Christ and for the love he bears to those excellent new things and for his Love Grace and Mercy which he bears to his new people it pleaseth him and it seems good in his fight to make them partakers of these true excellent and present new things and to make all things new to them So saith the Wiseman Prov. 22.21 Have I not written to thee ãâã ãâã ãâã ãâã ãâã Tripliciter threefold So the LXX the Vulg. Lat. and Vatablus Have I not written to thee three ways in the Law Prophets and ãâã ãâã ãâã ãâã ãâã which contain Job the Psalms and Solomons writings That Solomon may speak here in the person of God Have I not written to thee the secrets of the Trinity and as we turn it Have I not written to thee excellent things or rather according to the word thrice excellent things In counsels and knowledge that I might make thee know the Truth or certainty of the words of Truth I have written unto him ãâã ãâã ãâã ãâã ãâã The great things the honourable and excellent things of my law Hos 8.12 confer Mich. 6.8 And thus ye have heard how ãâã ãâã ãâã ãâã ãâã Behold hath pointed us to the truth excellency and presence of these new things with the reason of them and so discovered unto us the aim of them 2. It points us also to our Duty which will appear in the special use and application of these three points of Doctrine unto our selves And first ãâã ãâã ãâã ãâã ãâã Behold These new things are certain faithful and true 'T is useful for Instruction and Reprehension 1. This discovers unto us one principal ground of the Christian Religion The divinity of Christ Esay 65.15 16 17. The Lord God shall call his servants by another name or new name as before i. e. by the name of Christians as Act. 11.26 That he who blesseth himself in the earth shall bless himself in the God of Truth and he that sweareth in the earth shall swear by the God of truth for behold I create new heavens and a new earth c. He who is called by this new name the Christian Man that blesseth himself shall bless himself ãâã ãâã ãâã ãâã ãâã in the God of truth or the God Amen as Christ is called as elsewhere so Apoc. 3.14 Thus saith the Amen the Faithful the true Witness Thus when often in the Gospel we have theâ words Verily verily I say unto you it is in the Greek ãâã ãâã ãâã ãâã ãâã I Truth of truth say unto you it may as well be understood to be the name of Christ as to be a firm asseveration as some conceive And I have heard of an old Latin Translation that hath it Veritas veritatis Truth of truth for as the Son of God is ãâã ãâã ãâã ãâã ãâã Hebr. 1. The brightness of his Fathers Glory or as we have it in the Nicene Creed Light of light for so ãâã ãâã ãâã ãâã ãâã in an Helenistical notion signifieth Light so may the same Son of God be also as truly called Truth of truth or the God Amen the God of Truth or Christ himself who is the Truth Joh. 14.6 2. It points us to the principal object of our Faith these true and certain new things thus our Saviour argueth Joh. 8.46 If I tell ye truth why do ye not believe me Truth requires belief the firm foundation of our Faith Heaven and Earth shall pass away but my words shall not pass away Matth. 24.35 3. It discovers the great Grace and goodness of our God who reveils his Son the new Man in his new People Gal. 1.15 and all new things to them 2. As for Reprehension 1. It reproves those who believe not these certain new things or if they believe some of them yet not all but pick and chuse what they will believe Such are they who will believe nothing but the promises of God or only the dignity of these new things not the duty they require not considering that every word of God is true whether it be a Commandment oâ a Prohibition or a Commination or Narration or a Testimony or what ever word of God it is 't is true and to be believed as well as the promises of God 2. It reproves those who are offended at such as shew them and cause them to behold these âââtain new things such were the Galatians ungrateful men Am I become your enemy because ãâã you the truth saith St. Paul Gal. 4.16 a most unreasonable thing because Truth in it self is most amiable but Veritas lucens amatur redarguens odio habetur Truth in the abstract in it self considered it 's most lovely but when it reproves us then we hate it and him that shews it to us As he that hath lain long in a deep dark dungeon though he truly say with the Wise Man surely the light is good and it is a pleasant thing to behold the Sun yet if after long continuance in that thick darkness one should shew him the light though but of a small candle he would be ready to put it out and fly in his face that brought it Thus the Athenians brought Paul unto Areopagus the highest Court in Athens to examine him what his New Doctrine was because he taught these true and certain new things Jesus the new Man and the resurrection from the dead Act.
crucified in the Galatians 2. Jesus Christ was evidently set forth crucified in the Galatians 3. The Galatians did not obey the truth 4. Some or other had bewitched them that they did not obey the Truth 5. The Apostle for this reason calls them foolish Galatians This is a hard saying who can bear it But That this may appear to you we must enquire 1. What crucifixion is And 2. How the Lord Jesus was crucified 3. How and whether he was crucified among the Galatians or in the Galatians Crucifixion is that painful that lingering that shameful and that aâcursed death of the Cross unto which Christ humbled himself and became obedient unto Philip. 2.8 This painful lingering shameful accursed death of the Cross the Text saith our Lord suffered among the Galatians How among them Our English word among is borrowed of our Neighbours the Low Dutch word gemengt that is mixt or mingled so that some where in that Region of Galatia this was done and accordingly Martin Luther turns the word unter inter sometimes between us or among us so Piscator so the Low Dutch but they put in the Margin or in you and the French Bible and the Italian and Spanish Bibles all our Latin Translations that of Erasmus that of Castellio that of Beza only the Vulg. Latin hath in vobis in you All our English Translations Tyndal Coverdale and three others except one English Manuscript which hath in you And what else I beseech you signifies ãâã ãâã ãâã ãâã ãâã in the Greek and in vobis in the Latin but in you in plain English But how do they make it good that Christ was crucified among the Galatians The Evangelists tell us He was Crucified in or near Jerusalem without the Gate and how then among the Galatians Galatia was a great way off Jerusalem It will make somewhat toward the opening of this Truth if we enquire what these Galatians were and where they dwelt They are said to have been a people which descended of the Gauls called therefore Gallograeci but first Gomoritae from Gomar the Son of Japhet saith Josephus lib. 1. They were Scituate in the Lesser Asia between Pamphilia on the South on the East Cappadocia on the North the Euxine Sea saith Ptolomy in his first Table of Asia These are the people among whom Christ was Crucified But how could this be that Christ should be Crucified at Jerusalem and yet among the Galatians Our Expositors have much ado to bring both together One and he no mean man answers thus Although Christ was Crucified at Jerusalem yet saith he Paul tells us then by my preaching his Passion Life and Cross He hath been so lively set forth that ye might even see him before your eyes as evidently as the Jews saw him on the Cross at Jerusalem among you saith he lately in your age as it were before your eyes and perhaps some of you at that very time were present at Jerusalem and beholding Christ on the Cross among you i. e. in your age in your time or in you saith he that is in vicina via near you in Judea almost among you and before your eyes Crucified I could weary you and my self too with the shifts that some both Ancient and Modern Expositors have found out to bring Galatia and Jerusalem together which are at least ten dayes journey one from other O Beloved how little hath Christ been known or yet is he known according to the Spirit how few of that multitude who repute themselves Christians can truly say with St. Paul Though I have known Jesus Christ according to the flesh yet now I know him so no more 2 Cor. 5. for is not Jesus Christ the wisdom of God and the power of God 1 Cor. 1. Is he not made unto us Wisdom Righteousness Sanctification and Redemption Is not the Truth in Jesus the putting off the old Man and putting on the new Ephes 4. Know we therefore that Christ is crucified and slain divers wayes 1. In Adam when his innocent Nature in us is murdered Revel 13.8 and all that dwell upon the earth shall worship him whose names are not written in the Book of Life of the Lamb slain from the foundation of the world 2. Crucified in the flesh upon the Cross 1 Cor. 15.3 Christ died for our sins according to the Scriptures 3. In the Spirit as often as his good motions are suppressed in us For such crucifie to themselves the Son of God afresh and put him to an open shame Hebr. 8.6 So that it will be no hard matter to declare how Christ was Crucified in the Galatians nor will it be very difficult to find out yet even now where our Lord both was and is daily crucified and by whom alas poor Pilate was not the alone crucifier of Christ And first how can Christ be said to be crucified in the Galatians To which I answer when they yielded not unto the motions of his Spirit in themselves but withstood them resisted them when they withstood the holy inspirations of Christs Spirit striving with them when they grieved when they quenched the holy fire in themselves when they yielded unto the inward Antichrist usurping a power in them for both cannot live together Thus Vatablus explains the Vulg. Latin in vobis inter vobis spiritus sanctus c. Isai 53.5 He was wounded of our transgressions and bruised of our iniquities But can the true Christ of God be crucified and slain The Divine Image saith holy Bernard Non est deleta sed obruta it is not wholly wiped out but overwhelmed The sacred Emblem represents unto us in the Lion Rampant the Devil above and the Lamb below trodden under foot but looking up and expecting when he shall be owned and restored mean time as to them in whom he is crucified he lies as utterly dead for thus the Prophet Isa 59.14 tells us that Truth is fallen in the street what street is that Lata licentiosa carnalium vita saith Hierom that broad street and licentious way and life of carnal men which is that which St. John tells us of Revel 11.8 that the two witnesses the Law and the Prophets which witness of the Righteousness of God Rom. 3.21 They lye dead in the street of that great City which St. Austin understands to be the Devils City which is spiritually called Sodom and Aegypt where also our Lord was crucified Observ 1. Hence it follows that Christ is in all men either dead or alive either crucified or glorified Observ 2. Christ is and lives in Believers Col. 1.27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of Glory So 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates And indeed how can Christ be and live otherwhere than in his believers since
so Revel 1.7 Every eye shall see him and they that pierced him when they see him their eye that looks upon him affects their heart Lament 3.51 Mine eye affecteth mine heart or my soul all kindreds of the earth wail because of him Thus St. Peter in his first Sermon Act. 2.37 evidently sets forth the sufferings of the Lord Jesus and his crucifixion whereupon the people were pricked at their heart c. our Translators very fitly put that place in the margin of Zach. 12.10 And no doubt the Lord expects a like effect from us of his outward manifestations and not that we should stand at a gaze and amuze our selves only at some things without us Observ 5. Hence we learn the tenour and subject of the Apostles preaching St. Peter's Act. 10.37 and 43. and St. Paul Act. 26.22 23. which we ought well to heed and obey their requiring of us as our duty Observ 6. Here the accomplishment of all types and figures touching our Lords passion and crucifixion as also the subtilty of Satan in bewitching us to abuse the Cross of Christ with outward Observation Observ 7. We need minding and remembring what Christ suffers of us and how we ought to suffer with him and to know how we have crucified him with our sins and that we ought to crucifie our sins with him and so to be crucified with Christ as St. Paul exhorts these Galatians by his own Example The Galatians here had this Doctrine represented unto them in the figures of the Law and in the doctrine of the Prophets and Apostles yet they obeyed not this Truth let us be careful lest we follow them in like disobedience Observ 8. Note hence the great goodness of God who not only hath given Christ and him crucified but also hath given means of knowing him by the ear by the eye the two disciplinary senses both which therefore God is said to have made and because Christ is the common salvation Jude vers 2. the Lord hath appointed means of all other the most common the most universally known and used by mankind as Bread and Wine Bread and that broken evidently setting forth Christ's body broken on the Cross Wine and that poured out prefiguring before our eyes the blood of Christ shed for us Thus hath Jesus Christ been set forth evidently before our eyes crucified in us and shall such outward manifestations be in vain unto us The Apostle desired to know nothing among the Corinthians but Jesus Christ and him crucified but did the Apostle desire to know Christ crucified in himself or in them and did he not much more desire to know and experimentally to find conformity unto Christ crucified in himself and them Is it not proper to all those who are Christ's to crucifie the flesh with the affections and lusts And the Lord himself hath given us Example in himself of so doing He lived in this world in great sorrow poverty and shame He was a man of sorrows and acquainted with griefs and for our sakes he became poor he exposed himself to open shame And wherefore was all this but that through his like Cross even the patience of Jesus Christ we might crucifie those who had crucified the Lord Jesus even by like sorrow and grief to mortifie the lusts of the flesh by his like poverty to crucifie covetousness the lusts of the eyes and by his like ignominy and shame we might kill and crucifie the pride of life And these are the three great enemies of Christ in the world who have put to death the Author of Life and if we crucifie these we are then crucified with him and shall be glorified with him Amen Axiom 3. The Galatians did not obey the Truth We must here search 1. what is Truth and 2. what it is to obey the Truth Surely Christ is the Truth as he himself saith I am the Truth the Way and the Life He was crucified and died for our sins that we might be crucified and dead with him unto our sins as the Apostle tells them he was Gal. 2.19 I by the Law am dead to the Law that I may live unto God I am crucified with Christ c. Thus the truth in Jesus it putting off the old man and putting on the new Ephes 4. This Truth was crucified in the Galatians and evidently set forth before their eyes yet they obeyed it not in that they were not crucified and dead with Christ So that they were not obedient unto the Truth of Christ crucified being not crucified with him nor willing to bear his Cross For reason of this I shall content my self with the reason in the Text why they were not obedient and speak of it when I handle that point the Apostle alledgeth for a reason some or other had bewitched them Observ 1. The Doctrine of Christ crucified is the Truth Now all kinds of Doctrines in Arts and Sciences hold forth some truth but what truth it is is expressed by the speciale formale of every Art and Science What is the special formal difference of this Truth the Apostle tells us Tit. 1.1 It 's a truth according to godliness Observ 2. Yet is not the Doctrine of Christ crucified the highest truth It is true the Apostle saith he desired to know nothing among the Corinthians but Christ Jesus and him crucified i. e. I so behaved my self among you that I might seem to know nothing else and that that must be his meaning appears by his next words I was among you in weakness and in fear and trembling Paul took upon him that state because the Corinthians were young and weak and capable yet of no higher Doctrine and therefore he calls them children and saith he spake unto them as carnal c. 1 Cor. 3.1 and according to his practice to the weak he became weak not but that he had higher Doctrine to impart unto them For such is the Doctrine of Christ's Resurrection and Life his Ascension and Session at the right hand of God his coming to Judgement c. These and such as these are higher than that of Christ crucified and therefore 1 Cor. 2. We speak wisdom saith he among those that are perfect and capable of higher and more transcendent hidden truth Observ 3. The Doctrine of Christ crucified is a Doctrine of Truth that is to be obeyed It 's not a Truth only in Theory and Speculation it 's a practical Truth a Truth that is to be obeyed This is the rather to be observed because many look at the Gospel only as a Doctrine of Indulgence Grace and Favour and hope for nothing by it but the remission of their sins Whereas indeed the Gospel requires as much obedience as the Law yea in regard of further explication of the Law it requires more because it was not generally known that the law is spiritual until our Lord and his Apostles had so declared it And therefore whereas the Pharisees were the most strict observers of the Law
in the Letter and outward part thereof Our Lord tells his Disciples That except their righteousness exceed the righteousness of the Scribes and Pharisees they shall by no means enter into the kingdom of heaven How could they exceed their Righteousness but by their obedience unto the spiritual Law of God Observ 4. The Preacher may preach and all in vain the Sacraments may be administred and yet in vain Jesus Christ may be set forth evidently before mens eyes crucified in them and all in vain After all is done it 's possible men may not obey the Truth and then all this labour is lost How often have Christians received the holy Communion yet have they not shewn forth the Lords death in dying to any one sin which yet is the end the principal end of this holy Sacrament Yea the end of all our coming to Church the end of all our reading hearing all our fasting humiliation receiving the holy Sacrament it is our obedience Yea the end of all Christs Humiliation Christs humbling himself to the death the painful lingering infamous accursed death of the Cross it is our obedience that the same obedient mind might be in us which was also in Christ Jesus who humbled himself c. Observ 5. Men are then said not to obey the Truth when they follow not when they imitate not the actions and passions dyings and sufferings of the Lord Jesus Thus Jesus Christ was manifest in the flesh This even the Devil knew and confessed But every spirit that confesseth that Jesus Christ is come in the flesh is of God That he is come in thy flesh and mine and formed in us for so the word was made flesh ãâã ãâã ãâã ãâã ãâã And Jesus Christ bare our sins in his body on the tree that we being dead unto sin should live unto righteousness 1 Pet. 2.24 And forasmuch as Christ hath suffered in the flesh arm your selves with the same How is that For he that hath suffered in the flesh hath ceased from sin 1 Pet. 4.1 2. So 1 Cor. 15.17 If Christ be not raised your faith is vain ye are yet in your sins How does that follow The same Apostle tells us Rom. 8. If we dye with him we believe that we shall also live with him For the following of Christ in his Resurrection is rising from the death of sin unto the life of Righteousness And thus Christ dyed for our sins that we might also dye to them and rose again for our justification that we might arise unto Righteousness and a new Life So that if Christ be not risen and we with him we are yet in our sins and this is that which by some is called motus antitypi Axom 4. Some or other had bewitched the Galatians that they did not obey the truth The Greek word is ãâã ãâã ãâã ãâã ãâã whence is derived the Latin word fascino which signifies either to bewitch or to envy and both may very well fit this place of Scripture 1. To envy and so the Apostle may expostulate with them what Jew yet in the state of servants hath envyed you the liberty of sons 2. Or who hath bewitched you who hath so cast a mist before your eyes who hath so dazled your sight with deceptio visus that ye think ye see what ye see not or cannot see that which is visible and easie to be seen for so no doubt the evil one being the prince of the air can make the Species and Images of things appear which really and truly are not and so intervert and turn aside the Images of things which are that to some they do not appear For if we consider him who bewitches them viz. the grand impostor the Devil we shall find that he according to the Degree of that Divine Power manifested or put forth in men by the Father Son and Spirit he also puts forth his power of darkness to oppose it for as there is the holy Trinity in the Divinity so is there also an infernal trinity in the Devils nature a father of lyes a son of perdition and a spirit of error As therefore when Moses came into Egypt the father of lyes sent forth Jannes and Jambres which withstood Moses So when the Lord Jesus sent forth his Disciples and Apostles to preach the Gospel of Christ crucified then the Devil sent forth Barjesus Act. 13.6 who transforms himself as if he were Jesus the Son of God to oppose them and therefore he is called Barjesus the son of Jesus For as Jesus the Son of God saves his people from their sins Matth. 1. So Barjesus this son of the Devil as he is called endeavours to delude and save the people from grace and righteousness vers 8. Observ 1. That the Lord is not the cause of our disobedience either by any antecedent Decree or by any present instinct nor motion inclining us unto sin O no the Wiseman warns us that we should not say or think so Ecclus 15.11 12. Say not thou it is through the Lord that I fell away for thou oughtest not to do the things that he hateth Say not thou he caused me to err for he hath no need of the sinful man No doubt were he the cause he would not reprove he would not punish eternally the disobedient souls Observ 2. Disobedience is a kind of witchery Samuel saith as much in so many words Rebellion is as the sin of witchcraft 1 Sam. 15.23 ãâã ãâã ãâã ãâã ãâã the word in the Text which signifies to envy and to bewitch And the Wiseman tells us That by the envy of the Devil sin entred into the world The Devil himself is the grand Sorcerer by this envy of him also iniquity the great witch the old witch she came into the world So the Wiseman tells us of ãâã ãâã ãâã ãâã ãâã the witching of naughtiness or wickedness Wisd 4.12 This grand Sorcerer hath also his Ministers who are great Inchanters of the people 2 Cor. 11.4 Sometimes these bewitch the multitude with their doctrine as there are some plausible doctrines which bewitch Christians that they do not obey the truth such is that which would perswade us 1. That the Law of God belongs not unto those that are in Christ then if no law no transgression 2. That God sees no sin in his people where yet sin is to be seen Psal 50.21 22. 3. That Christ hath done all things already to our hands and left us nothing to do but believe it Matth. 7.21 4. That as soon as we have begun to do well there 's no fear of falling away when the Apostle faith Let him that thinks he stands take heed lest he fall 5. That sin cannot be subdued no not by Christ in us while we live here when yet faith is the victory that overcomes the world 1 Joh. 5.4 Phil. 4.13 I can do all through Christ who strengthneth me These and such as these are obligamenta magica magical tyes which bind men from walking in
vessel is filled full of something 4. We are all esteemed empty and void until we be filled by Jesus Christ for though we be filled or full of such fruits as we think good yet if we fail either in the Principle or in the end if we bring them not forth from the true Stock Jesus Christ and to the true end the glory of our God we are accounted empty of good fruits the Apostle speaks home to both Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ to the glory and praise of God That emptiness and voidness which the Lord discovers Gen. 1.2 The earth was empty and void The same he plainly discovers in the very same words Jer. 4.23 In vain and empty men who have not the Spirit of God I beheld the earth and behold it was void without form c. and this he declares to be the cause of his peoples misery as questionless it is of ours vers 19-23 Thus Job 11. Vain and empty man would be wise though he be born like a wild Ass Colt As we are accounted empty for want of the true Principle so for want of the true end Hos 10.1 Israel is an empty Vine he brings forth fruit to himself he brings forth fruit yet he is empty yea and so must be reputed while he brings forth fruit to himself until he bring forth fruit unto God Rom. 7.4 5. The best kind of filling is with the Holy Spirit of Jesus Christ c. 6. Observe the truth of the Spirits filling us which by Divines is called Spiritus Inhabitans And the Apostle Rom. 8.11 If the Spirit of him who raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you which is the rather to be observed because some of the Ancients as Basil and others are wont to interpret filling and fulness of the Holy Spirit often mentioned in Scripture to be understood not of the Spirit apart but only of the Charismata the gifts and graces of the Spirit contrary to a most certain Rule Ens dependens for if the Spirit of the Lord fill the whole earth how much more the Divine Man contrary to the express testimonies of the Word The Word of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.5 Tit. 3.5 6. God the Father according to his Mercy hath saved us by the washing of Regeneration and by the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour 7. Observe Gods faithfulness and truth in performing his great Promise Ephes 4.10 ãâã ãâã ãâã ãâã ãâã that he might fulfill all things It is a good Rule which the Ancients followed in their Expositions of the holy Scripture that if the same word or phrase in the Original would admit of many or more than one signification and all were ãâã ãâã ãâã ãâã ãâã according to Analogy of Faith agreeing with the rest of Gods Word all significations might have their use And the Reason is of weight for if some one signification were admitted and the rest excluded which are as well consonant unto the rest of Gods Word there might be danger by reason of our weak and corrupt understanding lest that very sence which the Holy Ghost principally intended might be neglected and another not so proper made choice of which errour lest we run into I shall remember ye of diverse significations which this word ãâã ãâã ãâã ãâã ãâã affords us which the Holy Ghost makes use of often in the New Testament 1. By it the Greek Interpreters turn ãâã ãâã ãâã ãâã ãâã to fill or fulfil 2. ãâã ãâã ãâã ãâã ãâã to end or put an end unto 3. ãâã ãâã ãâã ãâã ãâã to pacifie 4. ãâã ãâã ãâã ãâã ãâã to satiate or satisfie 5. ãâã ãâã ãâã ãâã ãâã to finish or make perfect Of the first I spake in part before Christ ascended that he might fill all things with his spirit Our Translators put another word in the Margin which is to fulfil There is a truth in this as well as the former as also in all the following sences so that all these are Divine Truths Christ ascended that he might 1. fulfil 2. put an end unto 3. pacifie 4. satiate or satisfie and 5. make perfect all things I shall through Gods assistance and your patience speak somewhat of every one of these 1. Of the first Doctrinally 2. Of the rest by way of Application 1. Christ ascended that he might fulfil all things i. e. Omnia quae de illo prophetantur saith Anselm but that is too strait a Gloss for this place The Scripture may be said to be fulfilled diverse wayes but more properly to our purpose 1. When that which was commanded in the Law is fulfilled 2. When that which was foretold by the Prophets is accomplished 3. when that which was promised is performed 4. When that which was typified and shadowed out in a figure is made good by the antitype and truth of it Now Christ ascended that he might fulfil all things all these wayes 1. He fulfilled the Law Matth. 5.17 He came not to destroy the Law but to fulfil it 2. He accomplished all the prophecies which went before of him it were too large a discourse to shew the accomplishment of all prophecies in Christ See our Lords testimony Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me 3 He fulfilled the Promises for all the Promises of God in him are Yea and in him Amen unto the glory of God by us 2 Cor. 1.20 4. He fulfilled all the types and figures Col. 2.16 17. Let no man condemn ye in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ for the Law was given by Moses but Grace and Truth came by Jesus Christ Grace for the fulfilling of the Moral Law and Truth for the fulfilling of the Ceremonial Law Joh. 1.17 The Reason why Christ fulfills all things is considerable 1. In regard of the things to be fulfilled And 2. In regard of the fulfillers of them And 3. In respect of those to whom they are fulfilled 1. The things to be fulfilled are the Holy Scriptures especially the Judgements Prophecies Promises and Types all which aim at their accomplishment which is their end and that is Christ 1 Cor. 15.24 for whereas one jot and one tittle must not pass from the Law till all be fulfilled Mat. 5.18 1. Therefore of the Law Christ is the end of the Law for Righteousness Rom. 10.4 2. In regard of the fulfilling and accomplishment of Prophecies Promises and Types 1. 'T is for the glory of Divine prescience and foreknowledge of God when
of judgement than for that City vers 14 15. But God be thanked we have had the Gospel with us now these many years and therefore 't is too late now to exhort us to receive the Gospel Beloved we have perhaps received the outward Word and sound of the Gospel but have we received the inward efficacy and power of the Gospel These are too too often distinguish'd according to the diversity of hearers But we have powerful preachers of the Gospel But have the powerful Preachers you speak of or the Gospel which is the power of God to salvation been powerful in us Let not men pride themselves in their Preachers nor glory in men 1 Cor. 3. as they commonly do O we hear Paul we are of Apollos and we are followers of Cephas The Word is plentifully preached unto us and this is the gate of Heaven for so some call such places for thou Capernaum which art thus lifted up to Heaven mayest be cast down to Hell Receptivum non recipit per modum imprimentis sed per modum receptivitatis What though the Preacher preach with power if we be not strengthened with his glorious power Coloss 1.11 St. Paul preached the Gospel so powerfully that he was accounted a God and yet anon stoned by those who thought him so Act. 14. Yea we may alledge that Christ himself hath preached in our streets yet may we be bid depart from him workers of iniquity So that to hear the Gospel or the most powerful Preachers of it is not to receive the Gospel To receive it is to believe it Joh. 1. But if that be all ye shall have enough of that Believe yea 't were pitty we should live if we did not believe soundly But Beloved what do we believe O we believe that Christ died for our sins and rose again for our justification But do we believe that Christ died so for our sins that we should die unto sin That he so rose again that we might rise unto newness of life Do we believe that Christ left us an example that we should follow his steps This is the belief which the Gospel requires Men in this case believe e'ne as much as they list they take the Promise and leave the Precept As your Children pick out the plumbs and throw away the bread But we must know there is an obedience of Faith Rom. 1.16 and an obedience due to the Gospel 2 Thess 1.8 if no obedience no faith if no obedience no Gospel let men otherwise believe what they list This was the tenour of St. Paul's Commission when he was sent to preach the Gospel to the Gentiles To open their eyes and turn them from darkness to light and from the power of Satan unto God And thus the Gentiles received the Gospel as he acknowledgeth almost in all his Epistles especially in that of the 1 Thess 1.5 Our Gospel saith he came not unto you in word only but also in power how that was he tells us vers 9. Ye turned saith he to God from Idols to serve the living and true God But we need go no further than this Coloss 1.13 God hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son If the Gospel be not thus come unto us The Prince of this world is come Christ and his Gospel is not come unto us God be thanked we are delivered from the darkness of Popery and from the Idols of Rome Beloved there are other works of darkness beside those of Popery Cast off saith the Apostle Rom. 13.12 the works of darkness what are they vers 13. Rioting and Drunkenness Chambering and Wantonness Strife and Envying And there are Idols on this side Rome are there none of them in thy heart that 's their place and that 's true Idolatry Ezech. 14.3 Is not covetousness there that 's Idolatry Coloss 1. Is not gluttony and brutish sensuality there that 's Idolatry too Philip. 3. surely if we be not turned from these we have not received the Gospel What means we may use then for the true receiving of it the Prophet Malachy will teach us Chap. 4. where God having promised the Sun of Righteousness and his Gospel vers 2. at vers 4. he tells us how we should receive him Remember ye saith he the Law of Moses my Servant and vers 5. Behold I will send you Eliah the Prophet If we make use of both these we shall be then prepared to receive the Gospel 1. By the Law is the acknowledgement of sin Rom. 7. And 2. John the Baptist teacheth to repent of it and therefore 't is worth the observing how St. Mark begins his Gospel The beginning of the Gospel of Jesus Christ what was that presently to believe in Christ No The beginning of the Gospel is written in the Prophets Behold I send my Messenger before thy face and he prepared the way for Christ vers 4. John did baptize in the wilderness and preached the Gospel of repentance Yea Christ himself vers 15. bids us first repent and then believe the Gospel Thus John the Baptist prepares us for Christ the doctrine of Repentance for the doctrine of Faith the right use of the Law for the due receiving of the Gospel In a word the Gospel is the tydings of a Common Salvation and shall we have no share of it 'T is a glorious Gospel of Light and Life and shall we sit in darkness and in the shadow of it 'T is a Gospel of Peace and how can we receive it if we be contentious 'T is the Gospel of God how can we receive it if we be ungodly 'T is the Gospel of Grace how can we receive it if we be graceless NOTES AND OBSERVATIONS UPON COLOSSIANS II. 12. ãâã ãâã ãâã ãâã ãâã Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead COrruption of the Christian Doctrine began betimes for when the Gospel of Jesus Christ began to be published in the world many who had spent their time in the study of such Philosopy as was grounded on the Opinions of Men these would piece their uncertain Principles with the undoubted truth of God Others were zealous for the Ceremonial Law of Moses and for the honour of it would have added unto the Christian Doctrine The Apostle was aware of both these dangers of Corruption and therefore vers 8. he warns the Colossians of them both Beware lest any man spoil you through philosophy and vain deceit and well he might for neither Christ nor believers in him need any such piecing For 1. In Christ all fulness dwells vers 9. And 2. Of his fulness his believers have received their proportionable fulness vers 10. So that they need not the Doctrine of Angels out of the Traditional Philosophy for he is the head of all Principality and Power vers 10. 2. Nor do they need Judaical Ceremonies for
would Joseph be buried there No but in the Land of Canaan Abraham in Hebron Christ our Lord in a new Sepulchre and in a Garden the Paradise It is the Holy Land that must cover the accursed sin Deut. 21.23 Humility is that Holy Land that must cover our pride 'T is Liberality that must cover our Covetousness 't is Patience and Meekness that must cover our Anger 't is Temperance that must cover our Gluttony and Drunkenness 't is Chastity must cover our Incontinency 't is Charity that must cover our Envy and the great multitude of our sins And blessed is the Man whose iniquities are so covered More NOTES on COLOSSIANS II. 12. ãâã ãâã ãâã ãâã ãâã Buried with him in baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead THe Saints are buried by Baptism 1. What is meant by Baptism 2. What special Baptism is here meant And 3. How are the Saints buried by it 1. What is meant by Baptism 1. What by the word 2. What by the thing 1. The word is ãâã ãâã ãâã ãâã ãâã which to us signifieth a washing drenching or dipping but the Greek word by use is made English and well known which we call Baptism Howbeit the explication of words is not so useless as some conceive Vocabula rerum sunt vehicula saith the Lawyer they are the vehicles and carry the meaning o' th' things themselves to our understanding To take out the old and to dye into another colour the Chaldee word which our Lord used in the Institution of the Sacrament ãâã ãâã ãâã ãâã ãâã to dip as meat in sauce Ruth 2. So that to Baptize is to season the soul with the doctrine of the Father Son and holy Spirit 2. As for the thing here meant by Baptism we understand not only 1. The ordinary natural washing with water or otherwise which is well known to all but also 2. The Ceremonial and Sacramenââl washing and that we may consider either according to the Type or 2. according to the Truth signified by it 1. According to the Type and so we read of diverse baptisms or washings ãâã ãâã ãâã ãâã ãâã Hebr. 9.10 both under the Law and under the Gospel The Jews instead of circumcising baptized their Proselytes as at this day when Ishmaelites Persians or Turks turn unto them they baptize them this they did in memory of the purging of the world by the flood whence that Greek Verse is well known ãâã ãâã ãâã ãâã ãâã And 1 Pet. 3.21 ãâã ãâã ãâã ãâã ãâã he calls Baptism the Antitype or Truth answering to the flood 2. According to the Truth Baptism imports unto us and requires of us an inward washing and that considerable in diverse wayes and degrees 3. Especially which we may call three lathers which are signified by the tria immersa 1. via illuminativa 2. purgativa and 3. unitiva and these three answer to the three persons of the Trinity the Father the Son and the Holy Ghost 1. The first degree of this washing illumination or enlightning by the light of the Law whence the Greek Fathers call Baptism by the name of ãâã ãâã ãâã ãâã ãâã illuminatio and persons baptized are called ãâã ãâã ãâã ãâã ãâã enlightned Hebr. 10.32 enlightned or baptized so the Ancients understand that place This illumination is wrought by the Law of God the Father for so the Law is ascribed by the Son unto the Father Psal 40.8 where the Son saith unto the Father Thy Law is within my heart This Law is a light Prov. 6.23 and God the Father is said to be the Father of lights Jam. 1.17 And answerable to the nature of light it is an enemy to darkness and sin and hath a double effect upon the darkned mind and heart 1. It discovers reproves and chastens the darkness as a light brought into a dark room for whatsoever is reproved is reproved by the light Ephes 5.13 and blessed is the man whom thou chastenest O Lord and correctest in thy Law Psal 94.12 The ãâã ãâã ãâã ãâã ãâã of this washing is an hatred of sin being now discovered in the colours of it a purpose to kill it crucifie it and to bury it 2. It draws and allures unto the Wisdom Power and Righteousness of God who is the Son himself surely the light is good And this is understood by that of Joh. 6.44 No man cometh unto me except the Father draw him The ãâã ãâã ãâã ãâã ãâã or effect of this affection or drawing is the love and good will to the Wisdom Power and Righteousness of God whence the baptism of John is called the baptism of repentance and amendment of life for the remission of sin This is Baptism in the name of the Father 2. The second immersion or lather is via purgativa whereby Christ himself having born our sins for our sins sake is gone before us in all humility self-denial and obedience even a shameful death and burial He requires of us that we with like humility and self-denial should be obedient even to the crucifying deading and burying of all sin and so be washed and cleansed from our sins in his blood which St. Paul calls baptizing in Christs death Rom. 6.3 Know ye not that so many of you as are baptized into Jesus Christ are baptized into his death therefore we are buried with him by baptism into death And This is baptism in the name of the Son 3. The third immersion or lather is via unitiva When we have born the Cross and been patient even to the death and burial of all sin and risen up again with Christ unto a new life he pours forth upon us from the right hand of God his holy spirit which he shed upon us abundantly Tit. 3.6 and upon all those who obey him Act. 5.32 and pray for the holy spirit Luk. 11.13 And This is baptism in the Name of the Holy Ghost And thus the Scripture speaks of Baptism in three degrees although indeed according to the ãâã ãâã ãâã ãâã ãâã and consummation of it it be but one For certain it is that Circumcision which was a figure of Baptism Coloss 2.11 was twice Administred by Moses Josh 7.22 and by Joshuah Chap. 5.3 The people also passed not only through the Red Sea by the guidance of Moses but also through Jordan by the conduct of Joshua both were types of Baptism and death before they came into the land of Canaan which land was an express figure of that Holiness and Purity which is wrought by the Holy sanctifying and purifying Spirit and the effect of spiritual Baptism and washing In the Name of the Father Son and Holy Spirit So the Angel tells Joshuah The place whereon thou standest ãâã ãâã ãâã ãâã ãâã It is holiness it self not only holy as we have it Josh 5.15 We read also of the like in the New Testament Baptism administred by John the Baptist Acts 19.4 John verily
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. ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã which is from ãâã ãâã ãâã ãâã ãâã whence by ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
is in the Margin and not as it is in the Text of our last Translation And truly any unprejudiced and indifferent Reader can understand ãâã ãâã ãâã ãâã ãâã the Grace of God that brings salvation no otherwise to be construed than with the words following that brings salvation to all men Piscator was so far convinced of it that he turned the words Gratia Dei salutifera quibusvis hominibus And the French Bible has the words so only in the Margin they qualifie all men with this limitation of what state or condition soever so Diodati qualifies the words but grants the construction of them And although the Low Dutch Bible have the same Translation with ours yet it puts the other in the Margin as ours have done And the Syriack Interpreter the Tigurin Bible the V. L. Paguin Castellio and Vatablus have Salutaris omnibus hominibus or salutifera omnibus hominibus or cunctis hominibus and Tremelius and Beza have the same structure of the words only Beza qualifies and limits omnibus with quibusvis but they are all convinced of the syntax and structure of them that ãâã ãâã ãâã ãâã ãâã salutaris or bringing salvation must be joyned ãâã ãâã ãâã ãâã ãâã to all men yea if we take a view of all our English Translations we shall find that Tyndal renders the words thus The Grace of God that bringeth salvation unto all men hath appeared so Coverdale There hath appeared the Grace of God that is healthful unto all men so three more English Translations beside that of Geneva which renders the words thus The Grace of God that bringeth Salvation to all men hath appeared only they limit the Generality to Genera singulorum in the Marginal Note where they say of what condition or state soever they be Another Reason may be taken from the Analogy that this place holds with other Scriptures where S. Paul saith God would have all men to be saved and come to the knowledge of the truth So 2 Pet. 3.9 The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance The coherence with the former words prove this for whereas the Apostle had exhorted Titus to teach such Doctrine as might heal all sorts of people old and young bond and free he shews that there is sufficiency of saving Grace for all for saith he The Grace of God that bringeth Salvation to all men hath appeared The Grace of God here understood is the Grace of Repentance and Faith in the Lord Jesus Christ This is the beginning of the Gospel of Jesus Christ preached by John the Baptist for thus John signifies Gratia Domini the Grace of the Lord and the Sum of John's Doctrine is Repentance towards God and Faith in our Lord Jesus Christ the Apostle gives us this Breviate of it Acts 19.4 then said Paul John verily baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus And the Summ of that Doctrine which he himself preached both to Jews and Gentiles Acts 20.21 is the same Testifying both to the Jews and also to the Greeks Repentance towards God and Faith towards our Lord Jesus Christ This Grace of God brings Salvation the word is ãâã ãâã ãâã ãâã ãâã salutaris or salutifera saving or which hath a power to save now Salvation is a relative word 1. In regard of the term à quo it is from sin and all the effects of it 2. In regard of the term ad quem unto God and his Righteousness his Wisdom his Truth c. This Grace of God brings Salvation unto all men that this is the true reading of the words I have shewn Now the Reason why the Grace of God brings Salvation unto all men appears from consideration of all men in misery lost and wanting Salvation And the God of all Grace hath concluded all men in unbelief that he might have mercy upon all Rom. 11.32 and Salvation it self is a common Salvation Jude Verse 3. 1. Hence it appears and follows undeniably that whosoever is saved he is saved by Grace 2. The Grace of God does not teach us to imagine feign or believe that Christ hath lived his life for us so that we need not to live it our selves 1 Pet. 2.24 He bare our sins in his body on the Tree that we being dead unto sin might live unto righteousness we must live this life our selves 3. If the Grace of God that bringeth Salvation to all men teaches us to deny ungodliness c. and to live soberly c. What is that which teaches men to love themselves to be proud boasters c. to live intemperately unjustly ungodly Surely because the wise man tells us that Good is set against evil Ecclus. 33.14 So as the Grace and goodness of God teaches men to live soberly c. so it is the Gracelesness envy and malice of the Devil that teaches men intemperance unjustice and ungodliness and as the Grace of God brings a saving power to keep men from ungodliness and worldly lusts and to preserve them unto the Kingdom of God so is it the envy and malice of the Devil that teaches men to deny the power of God and godliness Note hence the riches of Gods Grace how rich he is towards all men who call upon him 4. Hence we understand who are the true learned men who else but they who have learned the Grace of God that teaches all men A man may read much hear and know much and so become wise and learned with other mens Learning but what benefit hath any man of this if he become not wise for himself If he be not sober just to his Neighbour and pious to his God All his Learning renders him so much the more like the Devil who is ãâã ãâã ãâã ãâã ãâã only a Knower not a doer of what he knows all the knowledge they have be it never so profound while they yet live in their sins will not reach to the Divine Truth Dan. 9.13 As it is written in the Law of Moses all this evil is come upon us yet made we not our Prayer unto the Lord our God or entreated not the face of our God that we might turn from our iniquities and understand thy truth Prov. 22.20 Have not I written to thee excellent things in counsels and knowledge Yea by how much the more they excell in other Learning while they have not been taught to deny ungodliness c. by so much the more fit instruments are they for the Devil to act by see this in the High Priests Elders Scribes and Pharisees who of all the world knew more of Gods word than these And who greater enemies of the Grace of God than they were They were of all other the most active in opposing Christ the wisdom of God c. Job
Salvation to all men hath appeared then are all men without excuse before God who are not saved or in a way of Salvation why The God of all Grace offers his Grace to all and they neglect it And herein the truth of the Marginal Translation is evident for if that Translation in the Text were read the Grace of God that brings salvation hath appeared to all men that could not render all men unexcusable why men might well make this excuse Grace is appeared indeed unto us but it appeared not as bringing salvation unto me or as able to save me Let us therefore be exhorted by the Apostle Hebr. 12.28 Let us have Grace whereby we may serve God acceptably with reverence and Godly fear according to the Marginal reading let us hold fast Grace let us have it and hold it let us not have it and hold it in unrighteousness let us not receive the Grace of God in vain 3. The Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts Come we to the influence of this Starâ it works either ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã 1. It teaches us to deny ungodliness c. that 's the first Lesson 2. To live soberly c. that 's the second Rule 1. ãâã ãâã ãâã ãâã ãâã it teacheth us to deny ungodliness c. Herein we must enquire 1. what is ãâã ãâã ãâã ãâã ãâã which we turn ungodliness 2. ãâã ãâã ãâã ãâã ãâã worldly lusts 3. what is here meant by ãâã ãâã ãâã ãâã ãâã which we turn denying and 4ly to teach 1. ãâã ãâã ãâã ãâã ãâã is false worship which may be false many wayes especially two when either a false God is worshipped as Ahab worshipped Baal or when the true God is worshipped in a false manner as Jeroboam and the Ten Tribes did but the word ãâã ãâã ãâã ãâã ãâã is taken more largely for all manner of wickedness and therefore the Syriack Interpreter here turns it ãâã ãâã ãâã ãâã ãâã i. e. wickedness it 's taken for Covetousness Prov. 1.19 So is the way of every one that is greedy of gain for Pride Deut. 18.22 The thing which the Lord hath not spoken the Prophet hath spoken it presumptuously so also for wickedness or lewdness often Ezek. 16.57 so for violence Zeph. 1. for devices Prov. 1.31 therefore they shall eat the fruit of their own wayes and be filled with their own devices 2. What are ãâã ãâã ãâã ãâã ãâã that which we call concupiscence or lust it is defined appetitus c. Ephes 4.19 20 21. 3. These lusts are called ãâã ãâã ãâã ãâã ãâã worldly lusts as being such as the present evil world follows St. John reduceth them to three heads 1 Joh. 2. Whatsoever is in the world the lusts of the flesh the lusts of the eyes and the pride of life So that by these two words I would understand all manner of wickedness against God and Men and all lusts and evil affections prompting us thereunto The word ãâã ãâã ãâã ãâã ãâã which we turn to deny is Metaphorical Luk. 9.23 and he said to them all if any man will come after me let him deny himself and take up his Cross daily and follow me so that he who had obeyed unrighteousness Rom. 2.8 in denying himself obeys it no more he who before had served diverse lusts and pleasures being thereby deceived Tit. 3.3 now rebelling against them and serving them no more he may be said to deny ungodliness this the grace of God teacheth But what is it to teach and how doth the grace of God teach this To Teach is to convey Principles or Doctrines of Wisdom and Truth into the Reason understanding and minds of men Psal 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law which Law is a light and a lamp the word here used for teaching is ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã a child And why must the Grace of God teach this There is great necessity for it on mans part for ungodliness of it self will never be denied or unlearned but will rather increase to more ungodliness Nor can Nature reach so far as effectually to deny these No nor the Principles of Philosophy It is the Grace of God which teacheth us to deny ungodliness and worldly lusts it 's the Fathers Lesson which he teaches by imprinting holy fear in the hearts of men by his holy Law which was given forth for that end Exod. 20.20 And Moses said unto the people fear not for God is come to prove you and that his fear may be before your faces that ye sin not and therefore David in Psal 34.11 exhorts all lovingly Come ye Children hearken unto me I will teach you the fear of the Lord. The reason of this will appear if we consider the Scholar to be taught the fallen lost man prone now to wickedness and vice and to serve his own hearts lusts and the Master and Teacher the God of all Grace and Mercy full of compassion and love toward the fallen man Psal 94. Observ 1. Hence we learn in what condition we are before the light of life appears unto us even ungodly serving diverse lusts and pleasures ye were darkness c. such a darkness was first upon the face of the deep and then the evening and the morning were the first day the evening before the morning Observ 2. This is the method and order not only of Nature but of Grace also it teaches first to deny ungodliness and worldly lusts sà pientia prima stultitiâ caruisse eschew evil put off the old man with his deeds mortifie the earthly members Observ 3. Note here what is the true self-denial the first Lesson which the Grace of God that brings salvation unto all men teacheth us yea the first Lesson which our only Master the Lord Jesus Christ teacheth Luk. 9. For ungodliness wickedness worldly lusts they are all one with ungodly wicked and lustfull men the proud man is all one with his pride the covetous man with his covetousness c. he therefore who denies these denies himself desinimus esse qui fuimus incipimus esse qui ante non fuimus Observ 4. Hence we learn whither to refer all true piety all forsaking of former sins all self-denial wheresoever we find it whither can we refer it but to the Grace of God the same Lesson is delivered in Moral Philosophy as also in the Law of God both teach the same Lesson but the same Lesson is never learned unless taught by the Grace of God Observ 5. Observe hence the Mighty Power of Gods Grace which will appear if we consider how the nature of the Saints apprehensive appetite yea how impetuous humane passions are which are more violent in the presence of their objects they carry men violently through all mischiefs dangers loss of goods and good name Luk. 9.23 Gen. 25. these are first in our nature
such a care atttending on it as runs through all our thoughts all our imaginations all our memories all our words all our gestures all our actions all and every of our Professions and Trades such an universal care lies on every Believer to maintain good works why it is his business O Beloved Are we thus mindful Are we thus careful of our greatest business to maintain good works I know well I shall be answered alas I find continually such rubs in the way of life so that when I would do good evil is present with me It is a necessary Precept given by the Lord and his Apostles Pray continually its necessary for prevention of evil works and for the maintaining of good works 1. For the prevention of evil works Epb. 6. after all the Armour Verse 18. Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance The Devil like a roaring Lion goes about seeking whom he may devour 1 Pet. And he hath a party within us even the Harlot iniquity which hunts for the precious life Prov. 6.26 There is no doubt but all the power of the enemy will be raised against us when we stand forth to maintain good works But among all other the Devil makes use of two principal Engines Force and Subtilty and when he prevails not with one of these he makes use of the other Examples are obvious Ezra 4.2 The adversaries of Judah and Benjamin first insinuate themselves they would build with Zerubbabel and Joshuah c. when so they cannot effect their purpose they hire Counsellors against them c. Ver. 5. complain to King Artaxerxes And when Sanballat and Tobiah could not deride and mock Nehemiah out of his building they endeavour to fright him out of it Neh. 4.1 to 8. We are not ignorant of his devices for it is his old plot when the roaring Lion perceives his Skin will not prevail to terrifie us from edifying our selves and others then he takes the Foxes Skin These were two notable enemies that Israel met withal when they travelled toward the holy Land Sehon King of the Amorites who dwelt at Heshbon and Og the King of Bashan Numb 21. Deut. 2.26 But what are these to us Sehon is he that treads down and roots up he is said to be King of the Amorites the great talkers he dwells at Heshbon in the cogitations and thoughts and there he hinders the good thoughts and cares of Israel in making progress towards the Holy Land But the Lord delivered Sehon King of Heshbon into the hands of Israel Verse 33. yea the Lord destroyed Zanzummim Verse 20.22 even the huge Giant-like evil thoughts so Zanzummim signifieth prava cogitantes those evil thoughts which hinder our thoughts and cares of maintaining good works The weapons of our warfare bring into subjection every thought unto the obedience of Christ 2 Cor. 10. When Sehon King of Heshbon prevails not when violence and force when treading down and rooting up cannot hinder our good thoughts and cares then the Devil useth derision and scoffing that thereby he may discourage us from our well doing that 's Og which is subsannatio scoffing and jeering tending to bring the Israel of God to reproach and shame that 's Bashan but the Lord saith to Believers fear him not for I will deliver him and all his people and his land into thy hand Deut. 3.2 For so the promise is general Whosoever believeth in him shall not be ashamed 2. For maintaining good works Doing good is compared to sowing Seed Gal. 6.7 8 9 10. which is a continued act Eccles 11.6 Patient continuance in well doing Rom. 2.7 Good works must be rooted in the heart whence they grow up and proceed Luke 8.15 That on the good ground are they which in an honest and good heart bring forth fruit with patience Now the preparations of the heart and the answer of the tongue is from the Lord Prov. 16.1 Thus the Lord is said to have made every Plant of the Field before it was in the earth and every herb of the Field before it grew Gen. 2.5 The predispositions of the mind and heart those plants of our Heavenly Fathers planting they are not of mans setting The Lord doth fit us and dispose us and make us perfect to every good work The old Manuscript hath in every good word and work to do his will Hebr. 13.21 And accordingly the Apostle there prays The Apostle saw among the Cretians and foresaw that there would be among other nations such people who would very hardly be perswaded to believe this Divine and most certain truth That they who have believed God should be careful to maintain good works and therefore he lays such weight upon it that he affirm it constantly he interposeth his authority I will that thou affirm constantly and it is ãâã ãâã ãâã ãâã ãâã a faithful saying c. and all little enough for as for the Cretians the Apostle S. Paul had an hard task c. Vide Notes in Titus 2.11 As for other nations who sees not with what difficulty men are perswaded that the good works commanded in the Law of God are possible which howsoever it be most true yet is there no Divine Truth so much opposed as this and that by all sorts of Christians c. See Notes in Jam. 1.22 This shews the irrefragable and undeniable truth of God so that even the sober Heathen yea wicked men set to their seal that God is true Thus Lycurgus and Numa Pompilius fathering their Laws upon a Deity they were held to be true and faithful and the people were most obedient unto them Yea the Chief Priests and Elders of the people though enemies to Christ and his Doctrine yet were convinced by their own reasoning that if it came from God it must be true such a Dilemma they put upon themselves Mat. 22.25 If we shall say from heaven he will say why did you not then believe him if of men we fear the people Exhort Let us endeavour after the like faithfulness that whatsoever we speak be ãâã ãâã ãâã ãâã ãâã whatsoever we do we do faithfully 3 Joh. if we believe God who is the Author of this faithful saying Let us every one be careful to maintain good works our own lives will speak it whether so or no. 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed God be careful to maintain good works The words contain St. Paul's charge to Titus wherein we have 1. The Precept given him in charge that he affirm constantly 2. The Authority whereby he is charged ãâã ãâã ãâã ãâã ãâã volo I will that thou affirm c. Accordingly the words have in them these two things 1. Titus must affirm constantly that they who believe maintain good works 2. St. Paul wills that he affirm these things constantly 1. Titus must affirm these things constantly That they who c. The word we render
agreement one with other who is so ignorant saith the Father that because he seeth water drawn in two buckets should hence conclude that they come from divers fountains One God is the Author of both Testaments One and the same God spake in both Observe then from hence first God hath his speaking faculty his way of uttering and declaring himself his manner of revealing his will which is the meaning of ãâã ãâã ãâã ãâã ãâã Exod. 33.11 He spake unto Moses face to face as a man speaketh to his friend and to Balaam Num. 23.26 and to all men Job 33.14 Now God speaks either mediately by his creatures as Psalm 19.12 13. by his glorious voice in the thunder Psalm 29.3.4.5 The voice of the Lord is upon the waters Hag. 1.2 Zach. 6.12 and 7.9 Or immediately Exod. 33.11 And great reason there is he should have this faculty of speaking because he gives it for as the Psalmist reasons concerning the two Disciplinary senses He that made the ear shall not he hear and he that formed the eye shall not he see Psalm 94.9 So by like reason He that made mans mouth Exod. 4.11 shall not be speak 2. Observe God hath not been silent towards his Church in any age Hosea 12.10 Esay 66.4 I have spoken by the Prophets and multiplied visions Jerem. 7.13 I spake unto you rising early and speaking The same God speaks to us by his Law and by his Gospel he speaks once and twice saith Elihu Job 33. Hitherto we have spoken of the agreement God spake in both Testaments Old and New but differently in both and the difference is in regard of 1. The persons to whom God spake under the Old to the Fathers under the New to us 2. The times ãâã ãâã ãâã ãâã ãâã past ãâã ãâã ãâã ãâã ãâã latter days 3. The persons in and by whom God spake in the Old Testament by the Prophets illustrated by the manner ãâã ãâã ãâã ãâã ãâã in many parts ãâã ãâã ãâã ãâã ãâã in divers manners in the New by his Son 1. In regard of the persons to whom God spake under the Old Testament he spake unto the Fathers By Fathers may be understood either those to whom the promises were made Luke 1.72 To perform the mercy promised unto our Fathers Such an one was Noah before and after the flood such an one was Abraham the great Father as the wise man calls him To perform the Oath which he sware to our father Abraham Verse 73. Such a Father was Isaac and Jacob and Judah and David Thou wilt perform the truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old Mic. 7.20 Or else by Fathers we may understand our Spiritual Progenitors who have begotten us to the Faith and the obedience of Faith as Abraham for that reason is said to be the father of the faithful he received the seal of the righteousness of faith that he might be the father of the faithful whether circumcised or uncircumcised i. e. such as walk in the steps of that faith of our father Abraham Rom. 4.11 12. Or lastly here may be also understood the fathers of their flesh as our Apostle calls them Hebr. 12.9 In which sence soever we understand Fathers here 't is true that God spake unto them and we may so understand Fathers in the largest sence That God spake unto them then 't is a point that needs no proof 't is evident by it self many reasons might be given I shall name but Two 1. Mans necessity and 2. Gods Love For though it be taken for truth which yet I doubt of that ãâã ãâã ãâã ãâã ãâã yet how to offer sacrifice to God aright there was need of a rule and howsoever it be true that there is in the Law mention of a free-will-offering yet are there rules prescribed even for that offering Levit. 22.18 21. And howsoever primus in orbe Deos fecit timor yet the fear of the Lord must be taught Psal 34.11 We say it is natural for a man to speak but yet this or that tongue we never speak unless we be taught as 't is plain by experience and a story in Herodotus The reason of this is God abominates will-worship and will not have it taught by Precepts of men Mar. 7.7 2. The manifestation of his love both to the present Age wherein he speaks and to all Posterity Psal 78. 1. Observe from the first and second acception who are the true Fathers of the Church who else but the Patriarchs of the Old Testament these are right Fathers to be owned honoured and followed of these Christ speaks Psal 22.4 Our father 's trusted in thee and thou deliveredest them And David I am a stranger with thee and a sojourner as all my fathers were Psal 39.13 Yea this Confession was common to all the Fathers of the Church saith our Apostle Heb. 11. They confessed that they were strangers and Pilgrims on the earth they called none father upon earth and they who say such things declare plainly that they seek a country i. e. an heavenly country for they have one father which is in heaven Of such Fathers the Apostle speaks I serve God saith he from my forefathers 2 Tim. 1.3 The Fathers whom we so call of the Primitive Church are neither so ancient nor so honourable nor consequently so infallible in their Doctrine nor imitable in their Faith Life and Conversation though for their Learning Virtues and Labours much to be honoured also but when they swerved from their Pattern they ceased to be their Children and were engrafted into another Stock and abased by the Spirit of God So the Lord by his Prophet Ezek. 16.44 As is the mother so is the daughter thou art thy mothers daughter And who was Juda's mother Your mother was an Hittite and your father an Amorite thine elder sister is Samaria and thy younger sister is Sodom what kin was Judah to these these were Canaanites vers 4 7 8. The Prophet tells us how the kindred came in Thou hast not walked after their wayes but as if it had been a very little thing thou art corrupted more than they in all thy wayes And therefore Daniel speaks to the old Letcher O thou seed of Canaan and not of Judah Susanna and though that be Apocryphal Hosea is not Hos 12.7 The Lord speaks of the apostate and degenerate Ten Tribes He is Canaan saith he we turn it a Merchant the Original is ãâã ãâã ãâã ãâã ãâã he is Canaan wherein Non per naturam sed per malitiam Gloss The ballances of deceit are in his hand he loves to oppress or to deceive And that it may appear he meaneth no other he presently adds Ephraim hath said I am become rich I have found me out substance The name may be extended to all manner of Trades who may as well and for the same reason be called Canaanites if the ballances of deceit be in their
God bound to them yet be dissolute and loose themselves self-love would perswade men to think they had deserved somewhat at Gods hands by some supposed excellency in themselves and therefore God beats down such proud thoughts Deut. 9.4 5 6. Rom. 3.3 2. Observe the incomparable privilege of the Jews above all other nations that Christ was sent to speak and preach to them peculiarly for though the end of his coming was to redeem all yet he came in the flesh to teach none but Jews Matth. 5.24 I am not sent but to the lost Sheep of Israel Matth. 10.5 6. Go not into the way of the Gentiles but go rather to the lost Sheep of the house of Israel yea though Salvation be to be published unto all yet were the Jews to have the first offer of it Matth. 10.6 Go rather c. as a vessel runs over the full table casts crumbs Salvation is primarily of the Jews read Acts 3.26 Vnto you first Acts 11.19 To the Jews only it was necessary that the word of God should be first spoken to you Acts 13.46 A caution to the Gentiles Rom. 11.20 3. Observe a principal ground and incentive unto all Parents and such as may be Parents to love and fear God there is nothing so much takes up the thoughts and desires of Parents as what may befal their posterity O that Ishmael might live in thy sight yea this is common to good and bad Believers and Unbelievers Thus Cain boding well to his Son Enoch builded a City and called it after his Sons name Yea the Philosopher saith that if Parents have thoughts and memory after this life they are taken up with care for their posterity for this is the Law of Adam 2 Sam 7.19 Vt quilibet fit solicitus defiderans prosperitatem posteritatis suae No man hates himself or his own flesh every one desires to live for ever which because he cannot in his own person he desires ãâã ãâã ãâã ãâã ãâã Now there is no means so effectual for the accomplishment of this natural desire as to love and fear God this David acknowledgeth 2 Sam. 7. He sheweth mercy to thousands of them that love him and keep his Commandments Exod. 20.7 which discovers the great folly and want of providence even in those who would seem the most provident who hoard up wealth provide Houses and Lands for their children yet neither leave them the patrimony of good manners nor example of honest life in themselves The candle of the ungodly shall be put out Prov. O how much better was Timothy provided for 2 Tim. 1.5 Therefore God spake ãâã ãâã ãâã ãâã ãâã i. e. to the Hebrews for their Parents sakes which makes for Consolation of such as have ungodly Parents Ezek. 18.20 their Parents ungodliness cannot prejudice them let them look higher than their Fathers upon earth unto their Father in heaven Be perfect c. followers of God as dear children 4. Observe the Christian Faith levels the high thoughts and makes all equal although God spake not to them but to the Apostles yet he exaggerates the matter and saith he spake to us Theoph. 2. He hath spoken to us by his Son We read in Scripture of diverse Sons of God some more largely and improperly so called as those who are such by Office or Representation only Thus Magistrates are Gods and the sons of the most high Psal 82.6 Some by Creation and that either upon Earth as Adam was the Son of God Luk. 3.38 ãâã ãâã ãâã ãâã ãâã Act. 17.28 or in Heaven as the Angels Job 1.6 Some also are the Sons of God by Regeneration 1 Joh. 3.1 2. but by Eternal Generation out of himself God hath no Son except one Jesus Christ who is here described honorifically ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in this and the next verse By this Son God hath spoken to the Hebrews If we enquire into the reasons of this they will appear from the consideration of 1. God the Father who is he that spake 2. the Son by whom and 3. the Hebrews to whom he spake 1. For the disingagement and performance of Gods Truth and Mercy promised to that Nation under great variety of types and figures more properly Deut. 18. A Prophet will the Lord thy God raise up unto thee like unto me the reason of that promise is their Prayer 2. In regard of the Son by whom God spake he it is of whom all the Prophets witnessed the Wisdom Truth and Righteousness of God testified by the Law and the Prophets since therefore it pleased the Father to impart his Wisdom Truth and Righteousness unto men how could he do it fully and perfectly but by his own Son who is Essentially that Wisdom Truth and Righteousness how otherwise could the Divine Light be seen but by the Divine Light In thy light we shall see light Psal The Hebrews thought themselves forsaken of God in worse condition than their Fathers the Apostle shews the contrary that they had obtained greater Grace than their Fathers 1. An Argument of Gods unspeakable Love SO God loved the world that he gave his Son a Sic without a Sicut in him was no sin ut filium unigenitum daret ut omnis qui credit in illum non periret sed vitam aeternam haberet 1. He laid hold upon the Seed of Abraham Hebr. 2.16 he caught at it He was a Saviour from their sin Matth. 1. 2. Vt vitam habeant abundantius that they might have life and that more abundantly Joh. 10. The condition of the Hebrews under the Old Testament was but a state of servant-ship as being the Sons of the Law or Hagar which gendereth not to freedom but unto bondage Gal. 4.25 Hebr. 12.18 19. And therefore God spake to them by such Ministers and Instruments as were but Servants Such was Moses Mal. 4.4 Heb. 3.5 and by the Angels Act. 7.53 Rom. 15.8 Yea Christ himself was a Servant for this reason but the servile condition of the Jews and Gentiles being now to be advanced unto Son-ship God hath spoken unto us by his Son Gal. 4.1 2 3. Rom. 8.14 15. 2. An Argument of Gods wonderful dignation and condescent that he should not only seek reconciliation with his enemies but also for that purpose send his only Son to negotiate it 2 Cor. 5.19 20. Should a King send his Son how Mephibosheth wonders at David's condescent 2 Sam. 9.8 May not we much more we Gentiles who are Surrogatus Israel that David should look upon such dead dogs as we Gentiles are Dogs so our Saviour intimates Matth. 15.26 dead in trespasses and sins Were not God LOVE it self as David signifies and Christ the Son of his Love Col. 1. he would never condescend so low See how Abigal demean'd her self to him in a figure 1 Sam. 25.41 3. An Argument that God is at peace with us that he for his part is reconciled unto us so he loved us Enemies are
never so little crookedness 2. Doth thy flesh return as the flesh of an Infant dost thou return to the childish simplicity 3. Doest thou walk in the light 1 Joh. 1.7 If we walk in light as he is in the light we have fellowship with him Means 1. On Gods part Mercy and Truth Prov. 16.6 The Law makes nothing perfect Hebr. 7. It is the Lord that strikes and heals Deut. 32.39 Nor doth the Law send the Leper to the Physitian The Jews held this disease and the cure of it to be the finger of God only they said that the cure was wrought by the hand of that High Priest who makes atonement and who is that but the great High Priest Means 2. On mans part faith and 2. the prayer of faith 1. Faith so saith our Lord to the Leper who returned to give thanks Luk. 17.19 thy faith hath made thee whole 2. Prayer Jam. 5.15 The prayer of faith shall save the sick both in body and soul for if he have committed sins they shall be forgiven him O let us then in humility of Spirit as the Lepers did Luk. 17.12 13. cry Jesus Master have mercy on us Let us in Obedience and full assurance of Faith draw near unto him and shew our selves unto the High Priest and say as that Leper doth Mar. 1. Lord if thou wilt thou canst make me whole Doth not he heal for we have not an High Priest that cannot be touched with the feeling of our infirmities Hebr. 4.15 but such an one as is moved with compassion towards us and will send forth his word and heal us and deliver us from our corruptions Psal 107.20 Yea he will touch us with the finger of his spirit and say unto us I will be thou clean O that this were fulfilled in every one of our souls that immediately our Leprosie might depart from us that we might be cleansed ãâã ãâã ãâã ãâã ãâã this contains two of the greatest evidences of Christ's love towards us 1. That he wrought the purging of our sins 2. This gift becomes yet greater in that he wrought and yet works this purging of our sins by himself in opposition unto 1. Copartners he did tread the wine-press alone Isai 63.3 1 Pet. 2.24 who his own self bare our sins in his own body on the tree 2. Unto types and figures Hebr. 9.7 12 26. Reason from a double necessity 1. Modi 2. Finis Hebr. 9.14 1 Pet. 2.24 1. None but he could do it He who should do this must overcome the Devil Hebr. 2.14 That by suffering death he might destroy him who had the power of death Purgation is by Fire Water Combate It was impossible that any one else should do it He who would purge others must be clean himself so was Christ only Hebr. 9.14 He offered himself without spot unto God ye know that he was manifested to take away sin and in him was no sin 1 Joh. 3.5 2. None but he would for a righteous man one will scarcely dye yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for the ungodly Justus est qui voluit 3. The order of Nature requires it that the body being sick Physick should be taken by the head for the benefit of all the members wherefore the whole body of mankind being sick and Christ the head he by himself must take the physick for us all though it was so bitter a cup that it did torquere caput Pater si possibile est transeat calix à me The arm ye know is let blood for the safety of the whole body and the whole body of mankind being now diseased Christ who is the arm Isai 53.1 and 63.5 it was necessary he should bleed for it Observ 1. The clearness of the Gospel far transcending yea abolishing the dark shadows of the Law Under the Law the purging of sin was signified by divers washings sometimes in water sometimes in blood as by the daily sacrifice of the Lamb and by the blood of Bulls and Goats but under the Gospel behold the Lamb of God that takes away all sin the sins of the world Joh. 1. and Psal 37.20 for it was not possible that the blood of Bulls and Goats should take away sins c. Hebr. 10.4 7. Observ 2. Behold the exceeding great Love of our Lord Jesus Christ he became ãâã ãâã ãâã ãâã ãâã that we may the better understand this the ãâã ãâã ãâã ãâã ãâã were such malefactors of old which were of all other the most notable who were made spoile of to expiate and purge the sins of City Nation or Kingdom the more wicked the more fit for such a purpose they hoping that by the destruction of such an one the wrath of God would be turned away from them Upon such an one they laid all their sins and heaped upon him all the curses and execrations of the people and cast him headlong down some deep precipice One man must die for the people worse than Barabbas ãâã ãâã ãâã ãâã ãâã the sink of the City If such an one could not be found bad enough they used the most unclean of beasts the Swine Such an one became the spotless innocent sinless Son of God For whom became he ãâã ãâã ãâã ãâã ãâã Christ died for the ungodly Rom. 5.6 the just for the unjust rare and singular Love for scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die vers 7. Why what difference between a Righteous Man and a Good Man A Righteous Man is so called from Righteousness and from Righteousness men are called Good a Righteous man therefore and a good man are all one But the Apostle renders a reason why he said scarce for a Righteous Man as if he should have said when I say scarce for a Righteous Man will one die I deny not but that it 's possible that for a Righteous Man some man may die but surely 't is a rare thing to find such a man yet peradventure perhaps 't is possible such a one may be found but for a sinful man for sinners no man will dare to die that is Christs property For God commends his love towards us in that while we were yet sinners Christ died for us But Godrus King of Athens exposed himself to a certain death for the Citizens of Athens for whereas the Peloponesians had an Oracle that they should conquer the Athenians if they did not kill their King Godrus disguised himself in the form of a beggar and provoked the enemies to kill him and so delivered his Country It is storied also of Curtius that he for his Countries sake devoted himself to death the like is reported of the two Decii These are rare Examples of most heroick spirits in the Greek and Latin Stories and I doubt not but many there are who at this day for the safety
men what is commonly alledged they are not under the Law but under Grace I will not question the condition of such though I doubt not but many such are under the Law We can do nothing against the Truth but for the truth 2 Cor. 13. But what saith the Apostle Shall we sin because we are not under the Law but under Grace God forbid O Beloved we are proclives à labore ad libidinem so that this Doctrine will hardly down with us But I beseech ye let us take heed we be not deceived in so main and important a business as this is Beloved I beseech ye consider these Two things 1. It behoves us to fulfill all Righteousness Matth. 3.15 Not one except your righteousness exceed c. Not one jot or tittle shall pass from the Law till all be fulfilled having these promises let us cleanse our selves from all pollution c. Under the Gospel all Obedience all Righteousness is required of us if we fail of such Evangelical Obedience there is a greater judgement due to us than to those under the Law What manner of men ought we to be in all manner of Conversation and Godliness plural 2 Pet. 3.11 There is a greater judgement This is the condemnation Joh. 3. Hebr. 2.1 2 3. and 10.29 and 12.25 Wherein then consists the easiness of Christs yoke and the easiness of his burden That we shall know when we have learned of him humility and meekness He who fulfills the Law in us and with us Rom. 8. doth not he give us his Spirit of Love so that his Commandments are not grievous 1 Joh. Lex imperat Evangelium intrat implet Repreh 1. This reproves us who pretend to be the Subjects of Christ and to submit unto the Scepter of Equity yet continue in our injustice and iniquity Who pray that the Scepter of Equity may rule the Kingdoms and that Christs Kingdom may come yet are we the men who suppress it and keep it under and hinder it from coming to us Isa 59.1 14. What would we have others Equal and Just but as for our selves we would continue in our Iniquity Repreh 2. Those who act in rigour to the extent of all the power they have thus did the Devil and they whom he sets to work Joh. 1. and 2. who kill the body and have no more that they can do if they could they would and therefore Tyrants add torment to their penalties as Tyberius gave command to the Executioner Sentiat se mori let him feel that he dies And when another had killed himself lest that Emperour should put him to death said Evasit he hath escaped me It 's alwayes the part of a Tyrant and a tyrannical disposition to do all they can in rigour against such the Prophet denounceth a woe Mich. 2.1 Wo to them that devise iniquity and work evil upon their beds when the morning is light they practice it why because it is in the power of their hand they have power to do mischief therefore they do it ãâã ãâã ãâã ãâã ãâã Thus Luk. 22.53 This is your hour and the power of darkness The Prince of darkness acts just so There is such a disposition in all Sects of Religion by Nature to oppress and suppress all that are not of their Opinion while men are under O then tender Conscience is pleaded and Equity and Righteousness when they get up none more Tyrants than they who ever hath read the Church Story can give many instances of this kind But all this is contrary to Christian Equity and the power of Religion contrary to the disposition of him who swayes the Scepter of Equity Psal 99.4 The Kings strength also loves judgement thou doest establish Equity Numb 14.17 Consol To the Subjects under Christs Scepter of Equity in these times of fears and dangers the upright one who swayes the Scepter of Equity he secures thee he promiseth thee safety Isa 44.1 2. Fear not O Jacob my servant and Jesurun whom I have chosen he is upright and he calls thee his upright one in a diminutive expression arguing Love and Amity Jeshurum is Rectulus my little Right One he is Jashar and thou Jeshurun as that Si tu Cains ego Caia What though thou seest much oppression in a Province c. Eccles 5.8 He that is higher than the highest regardeth There is an upright Judge above all these Potentes potenter tormenta patientur But I am reviled reproached c. What then and was not thy Lord thy great King with what equanimity bare he the greatest reproaches Say we not well say they that thou art a Samaritan and hast a Devil He doth not tell them that they had the Devil in them as indeed they had but only denies it I have not a Devil Say not I will do to him as he hath done to me I will render to the man according to his works Psal 22.29 O say not so the Wise Man bids thee wait upon the Lord who swayes the Scepter of Equity wait upon him and hee 'l save thee Prov. 20.22 The Law indeed saith An eye for an eye and a tooth for a tooth c. But saith the Gospel I say unto you resist not evil And I say unto you love your enemies 'T is his Precept not to render evil for evil or railing for railing but contrariwise blessing as knowing that ye are thereunto called that ye should inherit a blessing 1 Pet. 3.9 'T was his Precept yea and his Example when he was reviled he reviled not again when he suffered he threatned not c. Thus did the true Jashar the upright one and he expects of thee if thou be his Jeshurun that thou do the like Flesh and blood shall not inherit the Kingdom of God 1 Cor. 15.50 There must be more in thee than flesh and blood if thou be Christs Jeshurun his upright one NOTES AND OBSERVATIONS UPON HEBREWS I. 9. ãâã ãâã ãâã ãâã ãâã Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oil of gladness above thy fellows I Have spoken of the Two first Ensigns of Majesty the Throne and Scepter of Christ before the Apostle proceeds to the third which is Divine Vnction he declares the dignity of Christs person as a motive to his Father to give him that Unction Thou hast loved righteousness therefore God even thy God hath anointed thee c. Which words may be considered either absolutely or with reference to the words before The Contents of the Text are in these ensuing Divine Truths 1. Christ loves righteousness and hates iniquity 2. God even his God hath anointed him with the oyl of gladness c. 3. God even his God hath anointed him above his fellows 4. Because he loves righteousness and hates c. therefore c. These are the two parts of Justice considered in the Prince 1. To love cherish and defend righteousness and equity and 2. To hate discountenance and punish
of the Spirit of God Holy Cassian tells us of some that boasted of their extraordinary gifts of casting out Devils working Miracles c. whereby they procured unto themselves the admiration of ignorant men when yet saith he they could not prove themselves to be honest men or to have in them the fruits of the Spirit Love Joy c. and that of the Wise Man is verified of them He that boasts of a false gift is as wind and clouds without rain But shall the unbelief of some make the faith of God of none effect God forbid God hath made great and precious promises unto us were we fit to receive them That his Spirit shall be poured upon all flesh that all shall be taught of God Isai 54.13 That all the people shall be righteous Isai 60.21 Martin Bucer aâââs to these Jerem. 31.33 34. Ezech. 36.26 Vnde colligere promptum est non aliter posse restitui Ecclesiam nisi Deus Magistri partes suscipiens filios ad se adducat Calvin and hoc Dei magisterium est interior cordis illuminatio These Scriptures are most evident yet it is as evident that this is not the time wherein they are fulfilled for then they shall not teach every man his neighbour now every man is a teacher none a learner every man teacheth his neighbour and very few themselves Then all the people shall be righteous Isai 60.21 now the perillous times the Apostle speaks of are upon us 2 Tim. 3.12 Can we now say that men are all taught of God and that he hath given us his Spirit to lead us into all truth Or may we not rather say that the Father of lies and the Son of perdition and the spirit of errour misleads men into all errour Of what validity and force are all Humane Testimonies being given unto the Truth of God If we speak of all men they are all gone astray If we speak of Gods people that he took to himself they all may err Levit. 4.13 de facto they have erred All agreed together to commit Idolatry some few excepted A great number of them conspired against Moses and Aaron all except Eliah all except Michajah all except only Joshuah and Caleb Numb 13. and 14. But the Truth of the Gospel was not reveiled unto these Answ Hebr. 4.1 2. The Gospel was preached unto them as well as unto us but it did not profit them not being mingled with faith in them that heard it All the Priests Princes and People conspired against the Lord and against his Anointed to put him to death These had not the Truth of the Gospel reveiled unto them Luk. 24.44 Act. 10.4 5. and 26.22 But holy men met together their Testimony is firm It 's confessed by the Reformed Churches that Councils may err All of them are inventions of men and what is ratified in one Age is annulled in another Nihil est tam ratione firmum quin vi rationis infirmari possit Mirandula He received not mans testimony for he knew what was in man Joh. 2.24 25. and 5.34 God testified by Gifts of the holy Spirit Gifts of healing ãâã ãâã ãâã ãâã ãâã That James and John testified with gifts of the Holy Ghost to all the Council being ãâã ãâã ãâã ãâã ãâã Reason Why did God testifie of the great Salvation by gifts of the Holy Ghost 1. In regard of us unto whom God witnesseth because as the signs wonders and miracles so the gifts of the Holy Ghost are all above Nature and therefore when such as these are brought to witness the great salvation they prove it to be of God Nature can ascend no higher than Nature Matth. 12.23 They were amazed when they saw such power given unto men they glorified God in men 1 Cor. 14.25 2. The Holy Spirit is fit to testifie this Truth for as the Gospel is the word of Truth Ephes 1.13 Coloss 1.5 So the Spirit is Truth 1 Joh. 5.6 Observ Take notice of the firm Ratification of the Gospel by the Father Son and Spirit Repreh 1. Who interpret the gifts of God Repreh 2. Those who impute the gifts of God unto the Devil as when any thing is done above Nature yea or above our insight into Nature we are more prone to ascribe what is done to the Devil than to God who yet alone doth wonderous things Psal 136.4 This is of greater consequence than perhaps we are at first aware of it is little less than blasphemy against the Holy Ghost Matth. 12.22 When our Lord had cast out the dumb Spirit some acknowledged his power Our Lord proves his Power and that he was the Son of David that was come to destroy the works of the Devil Others said It was by Beelzebub Our Lord having refuted that blasphemy he shews the heinousness of the crime by the grievousness of the punishment vers 31 32. NOTES AND OBSERVATIONS UPON HEBREWS II. 5. ãâã ãâã ãâã ãâã ãâã For unto the Angels hath he not put in subjection the world to come whereof we speak THe Apostle having called the Gospel a great Salvation he proves it so to be in the following part of this Chapter and that with respect unto the Angels both Elect who attain not unto so great Glory vers 5.10 and Reprobate and fallen who obtain not so great help and remedy Why doth he amplifie the excellency of the Gospel in respect of the Angels This is according to his method in the former Chapter vers 4. where he compares the Gospel in regard of Christ the author and publisher of the Gospel with the Law delivered by the Angels Act. 7.53 Gal. 3.19 In the first parallel we have the persons to whom this Glory is denied vers 5. vouchsafed vers 6-9 1. The persons to whom denied vers 5. wherein 1. There is a world to come 2. Of this world the Apostle speaks 3. The world to come God hath not put in subjection to the Angels 4. Because God hath not put the world to come in subjection to the Angels it must needs be a great salvation Quaere 1. What is 1. ãâã ãâã ãâã ãâã ãâã 2. ãâã ãâã ãâã ãâã ãâã 1. As for ãâã ãâã ãâã ãâã ãâã which we turn the world we must know that in Scripture there are three words that signifie the world 1. ãâã ãâã ãâã ãâã ãâã Matth. 12.32 neither in this world nor in the world to come 2. ãâã ãâã ãâã ãâã ãâã Rom. 4.13 That he should be heir of the world 3. ãâã ãâã ãâã ãâã ãâã in the Text. None of of all these alwayes signifies the earth either in whole or in part 1. Luk. 20.34 35. ãâã ãâã ãâã ãâã ãâã 2. Not the second for though Abraham had the Promise that he should be heir of the world and accordingly he was called out to take possession of the Land of Canaan yet he understood it of a better world Hebr. 11.9 10. 3. Much less ãâã ãâã ãâã ãâã ãâã but it signifieth an habitation or habitable estate for
Priests Priests and Levites according to this pattern there were degrees and orders of Ministers in the New Testament Confer Notes on Heb. 1.4 ãâã ãâã ãâã ãâã ãâã Observ 4. Note hence the great priviledge and prerogative of the Christian Church and every member of it above all other besides Christ Jesus is the high Priest of their profession as the sons of the high Priests were likewise Priests unto God So all they who are born from the dead and children of Christ who is pater futuri seculi Esay 9. All these he makes kings and priests unto God his Father Rev. 1. according to the promise Exod. 19. And therefore as the Priests were washed before they executed their office even so Christ is said to wash us Rev. 1. And being washed from our sins we then offer up our spiritual Sacrifices our free-will Offerings Rom. 12. our sin Offerings Psal 50. and our whole burnt Offerings and all these and all other spiritual oblations by vertue of his Priesthood 1 Pet. 2.5 By him we obtain the blessing ãâã ãâã ãâã ãâã ãâã See Notes on Gen. 12. Christ Jesus was faithful to him that appointed him in all his house i. e. in all God the Fathers house Repreh The unbelieving Hebrews who receive not Christ Jesus for the high Priest of their profession who hope by their own works without the Mediation Sacrifice Atonement and Intercession and blessing of Christ the high Priest to obtain eternal life This is the ground of Pauls dispute in the Epistles to the Romans Galatians and Philippians yea they hence are reproved who magnifie Christ's priestly Office but regard not his Appostolical Office So Rom. 8.1 Men take it for granted that they are in Christ Jesus they profess they believe it and that there is no condemnation to them but they regard not who are in Christ Jesus who else but such as walk not after the flesh but after the spirit So Gal. 3.13 Christ was made a curse for us for whom verse 24. and so verse 20. who dyed for me c. Who saith so it is not the speech of a disobedient man Confer verse 17 18 19 20. If we glory in our profession of Faith in the Sacrifice of the high Priest of our profession Christ Jesus we must remember we owe our obedience of Faith unto the same Apostle of our profession Christ Jesus And therefore St. Peter tells the Jews that indeed Christ had suffered Act. 3.18 And what infers he from thence verse 19. Repent ye therefore and be converted c. verse 22.23 Let no man boast of his profession of Faith in the high Priest until he perform the obedience of Faith to the Apostle of our profession Christ Jesus therefore Faith and Obedience are so united and indeed they are all one O beloved let us not relie upon the sacrifice of the High Priest while we are disobedient unto the Apostle of our Profession They that sin wilfully after they have received the knowledge of the Truth there remains no more sacrifice for sin neither will their own repentance be available nor shall the sacrifice of Christ profit them But we are not under the Law c. shall we sin because c. But mark how falsly we reason the Apostle foresaw this cavil and therefore mark how he reasons Hebr. 2 10-26 Repreh Those who highly magnifie Christ Jesus the High Priest of our Profession but as much neglect Christ Jesus the Apostle of our Profession And is not one and the same Christ Jesus the Apostle and High Priest of our profession Can we neglect the one and honour the other whence is this partial dealing with the Lord Jesus O how many please themselves in that profession of Faith in the High Priests death which ye read Gal. 2.20 Who died for me and gave himself for me And is it not a most comfortable profession Indeed it is if we consider who makes it And such another is that Gal. 3.13 Christ hath redeemed us from the curse of the Law c. And that Rom. 8.1 There is no condemnation c. and that 2 Tim. But how partially do men deal with the Word of God! Beloved the Scripture is so made to our mouths that by whomsoever spoken we lay violent hands upon it as if it properly belonged to us when God knows it may upon due examination prove far otherwise It 's true the Lord knows who are his this is no more than one part of the Seal the other is Whosoever names the name of the Lord Jesus let him depart from iniquity Consol A ground of strong Consolation unto the Spiritual Hebrews the Lord Jesus Christ is the High Priest of their Profession What an honour is this unto the true Professors But alas thou wilt say I am a sinful man And is not the Lord Jesus Christ the propitiation for our sins 1 Joh. 2.1 But alas my lusts are strong and potent in me But greater and stronger is he that is in thee than he that is in the world 1 Joh. See Notes on 1 Joh. 5.4 The presence of the High Priest with thee must not make thee secure When Ahab had prevailed against Benhadad c. See Notes on Jer. 31.7 Remember the Example of Abraham the Father of the Faithfull The four Kings had led five away captive Gen. 14. There are four principal passions as the Poet observes out of the Philosopher Hinc metuunt cupiuntque dolent gaudentque Fear and Hope and Grief and Joy when these four overcome the Senses and take them captive Faith working by Love overcomes these passions But how Abraham gathers together all his dedicated ones all that is within us is dedicated unto the great God Abraham overcomes Chederlaomer the servile generation Amraphel the talk of the fallen man Arioch drunkenness Tydall elevation and pride of knowledge Abraham returning from the slaughter of these Kings is met by Melchisedech the Priest of the Most High God Gen. 14. who brings forth bread and wine even his Word and Spirit to refresh his Champion To thee be it spoken O Son of Abraham 3. We ought to consider the Apostle and High Priest of our profession Where take notice of the word and nature of the act meant by it 1. The word is ãâã ãâã ãâã ãâã ãâã which signifieth to consider which seems as full a word as our English will afford it answers to the Vulgar Latine considerate consider the word is taken from the old study the contemplation of the Stars and constellations and it implies a busying of our thoughts about Heavenly things such as the object here is propounded to our consideration but ãâã ãâã ãâã ãâã ãâã in the Greek signifieth descent or a tending downward as our Lord saith to his Disciples Let these things sink into your ears Luke 9.24 as when we ponder deeply things that are of weight and indeed ãâã ãâã ãâã ãâã ãâã very often increaseth the signification as it doth in this word especially if we compare
we refuse the waters of Siloam which figures his Embassy c. See Notes on Gen. 5. Methuselah Consider The High Priest of our Profession Hebr. 4.14 15. and 7 24-27 This High Priest we then consider as we ought when we consider and perform our own duty and profession conformably unto him when we are crucified and dead with him to all our affections and lusts when all our perverse wills delights and pleasures are buried with him when we arise with him to newness of life ascend with him and mind the things above when we have our conversation in heaven and sit with him in heavenly things Thus St. Paul considered him Phil. 3.9 10 11. that I may be found in him c. 2 Cor. 3.18 Behold him as in a glass whereby we are changed c. Hebr. 12.2 3. Looking to Jesus the Author c. Thus St. Peter considered him 1 Pet. 3.18 and 4.1 2. It 's true God makes all things but what proper work hath he wrought in me If he have wrought his saving work in all the world and not in me what is that to me Sure I am he hath wrought some good in thee otherwise thou wouldest not so much desire his work to be wrought in thee Is not that good will wrought in thee by the Father of lights Jam. 1.18 Hath he not wrought in thee a love of Righteousness and an hatred of Iniquity Fear not thou hast seen the shape of the Father he hath begun his work in thee c. But alas it goeth very slowly on Doest thou not know that Satans work is first to be destroyed Did not he work in thee while thou wert a child of disobedience Ephes 2.1 And did not the Lord then wait on thee and used great patience towards thee and is it not reasonable that thou now wait upon him Thou art to pass through the hands of all thy makers why are there more than one Eccles 12.1 ãâã ãâã ãâã ãâã ãâã the Father works the good will the Son brings power the Spirit finisheth the work Ephes 2.10 created formed made Isa 43.7 Be thou faithfull to him and he will perfect his work Deut. 32. 't is not done all at once thou shalt subdue the many Lords that have had dominion over thee Isa Thou shalt through the power of the stronger one bind the strong Man yea thou shalt bind those Rulers of darkness Eph. 6. Thou shalt bind their Kings in chains c. Psal 149. Thou shalt sing Hallelujah that last Song Revel Thou shalt then prevail over the iniquity and like a true Israelite and prevailer with thy God rejoyce in thy Makers so the word is plura Psal 149.2 ãâã ãâã ãâã ãâã ãâã Repreh 1. Who meditate not consider not nor think thus on Christ Jesus c. See Notes on Psal 63.6.2 3 and 4 ibid. Exhort Meditate on and consider Christ Jesus the Apostle and high Priest of our Profession When we in our holy thoughts consider meditate and draw near to him he then draws near to us and is present with us Psal 39.3 How much more when two or three are gathered together in his Name and when he comes he brings his Consolations with him It 's a time of great lewdness and prophaneness which the Prophet mentions Mal. 3.14 15. Even such a time as this is abounding with Atheists and prophane voluptuous men at this time they who remember and consider the Lord and his Christ he remembers them vers 16 17. The two Travellers to Emmaus were in their meditation on him and he was present with them and instructed them Deut. 32.29 30. O that they would consider c. how should one chase a thousand and two put ten thousand to flight this appears true by the want of it Job 34.26 27 28 29. Isa 1.3 Hos 7.1 2. Means Remove See Notes on Psal 63.6 NOTES AND OBSERVATIONS UPON HEBREWS III. 2. ãâã ãâã ãâã ãâã ãâã Who was faithfull to him that appointed him as also Moses was faithfull in all his house SAint Paul hath hitherto propounded to our Consideration the Apostle and High Priest of our Profession Christ Jesus in his Person and in his Offices in this Verse he propounds the same Apostle and High Priest of our Profession to our consideration as faithfull in both these Offices and that he may the more forcibly press this consideration upon them he compares the Apostle and High Priest of our profession with Moses in his Faithfulness and so insinuates unto them that since they had Moses in so high esteem for his faithfulness that they believed him and obeyed him they-would also take into their consideration this Apostle and High Priest and his Faithfulness unto God who appointed him as Moses was faithfull in all Gods house and believe and obey him But because a Man cannot be said to be faithful to his trust unless he be appointed to it and hath somewhat committed to his trust we must here understand that also and presuppose it here that God appointed Moses and there is no doubt but that Paul alluded unto Numb 12.6 so 1 Sam. 12.6 where Samuel saith the Lord advanced Moses and Aaron the word in the Greek there is ãâã ãâã ãâã ãâã ãâã as here it is which is there rendered advanced and here appointed So that Christ Jesus is here compared with Moses in his advancement and appointment to his Offices of Charge and Trust as also in his faithfulness and truth in the discharge of his trust In the next five Verses we have 1. The Collation of Christ Jesus with Moses 2. The Prelation of Christ Jesus before Moses In the Collation and comparison we have that wherein Christ and Moses are compared 1. Their advancement and appointment to their Charges and Offices of trust 2. Their faithfulness and trust in discharge of those Offices which being resolved into particulars will afford these Axioms 1. God appointed Moses to his Offices 2. Moses was faithful to him that appointed him 3. Moses was faithful in all Gods house 4. God the Father appointed Christ Jesus to his Offices 5. Christ Jesus was faithful to him that appointed him 6. As Moses was faithful so Christ Jesus 1. Consider Christ Jesus faithful to him that appointed 1. God appointed Moses to his Offices This Axiom is included in the Protasis or first part of the comparison and is necessarily supposed and to be premised here in comparison of which Christ Jesus is said to be appointed unto his Offices Quaere 1. Who Moses was 2. what Offices 3. what 't is to appoint It 's superfluous and needless here to enquire who Moses was a man so famous not only in his own Nation but also among the Greeks and Latines for so Orpheus that Ancient Poet wrote of him ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Where he calls Moses ãâã ãâã ãâã ãâã ãâã aquigena born and as brought forth of the water and speaks of the two Tables of the Decalogue of the Law
Ephes 4.11 How necessary this is might be made appear by examples of contrary confusion for where order is not there confusion must be there 's no middle Isa 3 1-8 ãâã ãâã ãâã ãâã ãâã Rebus turbatis pessimus est in honore When therefore one had a long time been perswading unto a parity and equality of all orders and degrees of men a wise man present advised him before he perswaded this to be embraced in the Common-wealth that first he would make tryal of it in his own house where the servant would soon be master and like confusion would follow in the rest and what an horrible ataxy would then follow if such a parity should take place in a whole Nation Kingdom or Common-wealth See Notes on Rom. 13. The Lord our God who made us this soul he knows our mould and what will most of all move both Natural men and Spiritual men Observ 5. Here is a Rule for our estimation and giving of honour not only that we give honour to whom honour is due Rom. 13. but that we give more and greater honour and glory to whom greater is due as to Christ rather than to Moses But how shall I give honour and glory to Moses or Christ or to Christ more than to Moses No man I suppose will understand this of the persons either of Christ or Moses but according to their manifestation whether in our selves or others 1. Thus when the fear of the Lord is wrought in us by the Law according to Exod. 20.20 and that law corrects us and teacheth us Psal 94.12 The fear of the Lord is honour saith the Wise man Ecclus. 1.11 And now the Lord begins to magnifie or glorifie his Law and make it honourable Esay 43.21 Now Moses is accounted worthy of honour when the Law given by Moses hath wrought such honourable effects in thee 2. When now we not only fear the Lord but that fear causeth us to repent Ecclus. 21.6 and also believe in him Hope for good and wait for his mercy according to the counsel of the Wise man Ecclus. 2.7 8 9. When we repent and amend our lives and bring forth fruits worthy of amendment of life and believe in him that comes after him i. e. on Jesus Christ Act. 19.4 Now a more honourable than Moses is come even John Baptist Matth. 11.9 10 11 13. 3. When now as the truth is in Jesus we put off the old Man c. Eph. 4. When we have that accomplished in us which ye read Rom. 13 8-11 So that love is the fulfilling of the law and what the law could not do in that it was weak through the flesh Moses is a weak house unless Christ support it and except the Lord build the house their labour is in vain that build it Psal 127.1 Therefore when now God sends his Son c. Now Christ hath built the house and therefore he hath more glory than the house Now the honour and glory it self is come even Christ the King of glory as he is called Psal 24.7 Now that which the Lord hoped for so we may speak according to Esay 5. when he sent his Son to the Jews They will saith he honour my Son who thwarted his reasoning with a contrary Matth. dishonoured and slew him that is now fulfilled when we reverence honour and glorifie him then is fulfilled what is prophesied Esay 55.9 It shall be said in that day Lo this is our God we have waited for him c. Thus we give more glory to him who builds the house than to the house it self Thus we more honour Christ than Moses and the like proportion we may observe in giving honour unto Moses John Baptist or Christ where-ever we find the fear of the Lord though where we looked not for it as among the Gerarites Gen. 20. i. e. strangers from Israel c. where we think the fear of God is not or among the Edomites whom we think earthly men if among these Job be found though the Jews and Jerom say he descended from Huz the first born of Nahor the brother of Abraham by Milcha if among Aramites or Syrians proud and deceitful men so Aram which is Syriak signifieth if a Job be found among these one who fears God and escheweth evil yea in what Nation or among what divided people soever we find men fearing God and working Righteousness there is Moses honoured Ecclus. 25.6 2. Where we find repentance amendment of life and faith in the Lord Jesus to come there John Baptist is had in honour 3. But the greatest glory is to be given to the Lord Jesus in his Saints even those who are excellent Psal 16.3 then the most honourable comes to be glorified in his Saints and to be admired in them that believe 2 Thess 1.10 We find the very same Method in giving honour to Christ John and Moses Joh. 1.14 The word was made flesh and dwelt in uâ ãâã ãâã ãâã ãâã ãâã and we beheld his glory the glory of the only begotten Son of God full of grace and truth John no doubt was gracious and honourable he carries it in his name but ver 15. He crys concerning Christ saying This is he of whom I speak he that comes after me is preferred before me for he was ãâã ãâã ãâã ãâã ãâã And though the state of John were honourable and glorious yet vers 16. of his Christs fulness we have all received even grace for grace Though Moses was glorious 2 Cor. 3. and the law honourable and that law was given by Moses vers 13. yet Grace and Truth came by Jesus Christ Grace i. e. power and strength to fulfil the Law and Truth even the Truth of all Ceremonial Services and Figures in the Law that came by Jesus Christ Observ 6. Hence also as we have a rule for giving Honour and Glory to whom it is due so likewise for the receiving of it if the works of God be in a lower manifestation as of the Law or John or an higher as Christ let us not take the Glory to our selves it 's his and his alone he alone is accounted worthy if it be thrust upon us as who can rule anothers estimation do with it as an honest Cashier who puts not up what he receives into his own but his Masters Counter Repreh 1. Who honour Moses above Christ the house above the Master of it This was the misprision of the Jews who sought righteousness by the works of the law and it is an undervaluing of Christ and a preferring Moses before him to seek the honour that comes of God only by our own works and our own righteousness by our own power So did not Abraham Rom. 4.20 Repreh 2. Who esteem not nor give glory or honour to the Lord Jesus Esay 53.1 3. all their care is to preserve their own honour See Notes on 1 Sam. 2.30 Saul would be honoured c. Elihu the Buzite Jebusites Heb. 2.3 Syriack ãâã ãâã ãâã ãâã ãâã
in their hearts although their outward and ordinary demeanour were in a sort agreeable to the truth of God As the Planets are carried about with the common motion of the first Mover yet every one steers his own proper motion and therefore Jude v. 13. calls such wandering stars for whom is reserved the blackness of darkness for ever Exhort 1. To that which ye read Isai 46.8 Redite praevaricatores ad cor there the Lord speaks with those who return to their heart Psal 85. 2. They have not known Gods wayes These words are the second part of the Lords censure of these impenitent and unbelieving men and may be considered as the reason of the former why they erre in their hearts viz. because they know not Gods ways Quaere What is here meant 1. by the Lords wayes 2. what is to know or not to know them 1. By the wayes of the Lord are sometimes meant his Commandments sometimes his marvellous works undertaken and wrought for his peoples sake Sometimes mercy and truth which are all his wayes wherein he walks toward men Psal 25. All the wayes of the Lord are mercy and truth Sometimes the wayes of the Lord are those wherein he would that men should walk towards him Gen. 18. 2. No man can be said simply not to know these wayes of God for by Nature men know the Law of God Rom. 2. Nor can any man be said to be wholly ignorant of them but a speculative or contemplative knowledge is not here understood but such knowledge as is with affection and approbation and love and suitable to the truth and so Jer. 16. Thy Father judged the cause c. and was not this to know me saith the Lord The Reason why they are said not to know God wayes is because they are hardened in their own evil wayes for while men are unconverted and continue so they cannot know the truth of God Dan. 9.13 Observ 1. Some wayes of God there are which impenitent and wicked men nor know nor can know 1 Cor. 2.9 10. Rev. 2.17 Observ 2. The fountain of controversies in the Church when disobedient men dare undertake to lead the disobedint Coeci Coecos Rebellious and wicked men know not the wayes of God neither of his Law nor of his Gospel Jer. 5.4 2 Thess 1.8 Job 24 13-16 They have ears and hear not eyes and see not The Sodomites could not find the door Observ 3. As men by rebellion and disobedience come to be ignorant and not to know Gods ways so by obedience and walking in the wayes of God men come to know Gods wayes Thus God gave wisdom to Solomon 1 King 3. and to all good men Eccles 2.26 Vobis datum nosse mysteria Matt. 13.11 Psal 50. ult Isa 58.2 Coloss 1.10 Repreh 1. The great pains that many take in their disobedience to know Gods wayes c. who get in at the window like a thief Repreh 2. Who reject the knowledge of Gods wayes Depart from us for we desire not the knowledge of thy wayes Observ 4. From the inference of the former from the latter whereof it is the Reason for they have not known c. Hence it appears that the wayes of God ought to be the rule of mens hearts Exhort Know Gods wayes and walk in them enquire as the Queen of Sheba Object How shall I obey except I know Means How shall we know the wayes of God Men are pointed unto different wayes surely there is a knowledge of Gods wayes which every man may have Mich. 6.8 Jer. 6.16 What is that old way surely it is that wherein our Old Father Abraham walked and taught his children to walk in it Gen. 18.19 in this way if we walk with joy and chearfulness that of Isai 64.4 5. will be fulfill'd unto us ãâã ãâã ãâã ãâã ãâã 3. So I sware in my wrath They shall not enter into my rest Hitherto we have heard Gods censure upon the disobedient and unbelievers now followeth his final sentence against them So I sware c. In which words we have as the Logicians speak 1. Res Testata 2. Testimonium 1. Res Testata ãâã ãâã ãâã ãâã ãâã if they shall enter into my rest 2. Testimonium I sware in my wrath Both these may be resolved into these Divine Truths 1. God hath his rest 2. Disobedient men shall not enter into Gods rest 3. God swears they shall not enter c. 4. God swears in his wrath they shall not c. 5. The disobedient men provoked him ãâã ãâã ãâã ãâã ãâã so he sware in his wrath c. or else ãâã ãâã ãâã ãâã ãâã to whom Hebr. ãâã ãâã ãâã ãâã ãâã both The first of these and indeed all of them the Apostle opens more fully in the remaining part of this Chapter as also in the next and therefore I shall now speak briefly of it and the rather because being led by the Apostle's clew and method I shall have occasion often to speak of it The word here turned Rest is ãâã ãâã ãâã ãâã ãâã the word ãâã ãâã ãâã ãâã ãâã signifieth Rest and answers in the Psalm 95. unto ãâã ãâã ãâã ãâã ãâã which is properly a repose after labour This is either 1. figurative or else 2. proper and real The figurative Rest the holy Land City Sanctuary Exod. 31.13 Ezech. 20.12 was shadowed in the Sabbath or seventh day so ãâã ãâã ãâã ãâã ãâã Gen. 2.2 See Notes on Matt. 24. ad finem Joshuah David Solomon These were all figures of Christ and the Rest they spake of figured the spiritual Rest which is Christ himself in the Spirit In Rest are two things 1. ceasing from labour 2. quiet repose in good This Rest the Lord calls his My Rest so he calls the Sabbaths his Sabbaths Exod. 31.13 And the Holy Land another figure of that Rest the Lord calls his Land Levit. 25.23 And all these and what ever other types there are prefigured Christ unto us who is the true Rest whom God the Father owns as his Matt. 17.5 This is my well beloved Son and therefore Isai 58.13 the Lord having enjoyned the keeping of a Sabbath he presently explains what he means by it even Christ himself Observ 1. Hence then it appears that Christ is the true Rest whereof so much is spoken both in this and the following Chapter and that the Father owns him as his Rest Observ 2. Christ gives the Rest Matt. 11.28 Observ 3. They who were redeemed and called out of bondage and Aegyptian slavery supported and defended against their enemies in order to a Rest may possibly through their own default forfeit and lose that Rest and be debarred from entring into that Rest 1 Cor. 10.5 Jude v. 5. The guests who were called must not taste of the Supper Observ 4. Many thousands of men and women may be deprived of this Rest and punished with the loss of it in one age O the vain confidences of foolish men who because God hath done some notable
David advanced to the Kingdom in Daniel delivered out of the Den and brought to honour Christ's ascension figured in Enoch whom God took unto him in Joseph triumphant whom Pharaoh called Zaphnathphania which Jerom turns the Saviour of the world In Elijah i. e. God the Lord carried up to heaven in a fiery chariot In David recovering all the spoils from the Amalekites Christ conquering Satan Hell Sin and Death and sending the spoil to his friends Thou hast ascended up on high thou hast led captivity captive and given gifts unto men even the gift of the holy spirit The first Religious men we read of were Christians Abel and Enoch and Noah and Abraham Isaac Jacob. If this speech be uncouth to call these Christians it may be excused as Eusebius doth libr. 1. of his Ecclesiastical History They were saith he ãâã ãâã ãâã ãâã ãâã for all those things which the name of a Christian contains in it as denial of themselves patience faith obedience love of God and their neighbour these were eminent in them They knew and acknowledged Christ the anointed of the Lod Abraham saw him saith our Lord himself Joh. 8. It was he who gave answer unto Isaac It was he who spake with Jacob and conversed familiarly with the Prophets and other holy men of God Whence it is evident that those holy ones of God were the same with these who afterward were called Christians all saved by the Common Saviour and partakers of the Common Salvation for there is Salvation in no other and anointed with the same unction of the Spirit according to which the Saints of God at this day are called Christians and accordingly the Prophet called those Nolite tangere unctos meos my Christians or Anointed ones Psal 105.15 Observ 3. Professors of Christian Religion have been of Old 1 Cor. 10 3 4. They all eat the same spiritual meat Moses suffered the reproach of Christ and esteemed it greater riches than all the treasures of Aegypt Hebr. 11.25 26. All these things were examples or types and were written for our admonition upon whom the ends of the world are come 1 Cor. 10.11 Whence it is evident that the same Religion which Abraham Isaac and Jacob professed and the same life which they lived the same true Christians at this day profess and live and that from the same Faith for Abraham believed God and it was accounted unto him for Righteousness and to the obtaining of the same blessing for as many as believe are blessed with faithful Abraham Observ 4. See the ground of that uniform life observable in the Patriarchs Prophets and other holy men of God in the Old Testament Jesus Christ the life of every holy one of God He is the same in all This justly reproves those who neglect the Old Testament as a Scripture not pertinent unto us being Christians or if it belong to us then it is but to reveil unto us what the Patriarchs of Old did and what befell them or some such like historical end whereas indeed the whole Christian Religion which we now profess is contained in the Old Testament If any man be otherwise minded let him consider how and in what manner the Gospel was preached at the first How often have we in the beginning of St. Matthews Gospel ut impleretur c. Our Lord refers to the Old Testament for the Doctrine of the New Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me and those Books comprehend all the Old Testament 1. In the Law of Moses Joh. 5.46 For had ye believed Moses ye would have believed me for he wrote of me yea there is such a necessity of believing Moses that otherwise we cannot have Faith in Jesus Christ Mark his next words But if ye believe not his writings how shall ye believe my words 2. They were written in the Prophets Rom. 1.2 Paul separated unto the Gospel of God by his Prophets c. 3. In the Psalms Hebr. 1.2 full of quotations out of them Yea which is worth the observing the Apostle professeth that when he preached the Gospel of Jesus Christ he said nothing else but what the Prophets and Moses foretold Act. 26.22 Having obtained help of God I continue untill this day witnessing both to small and great saying no other things than those which Moses and the Prophets did say should come that the Christ should suffer c. Though he who shall go about to declare this out of Moses and the Prophets shall be accounted of some prodigious Sect or other or said to be a man not in his right mind As while Paul was speaking these words Festus cryed with a loud voice Paul thou art beside thy self though as he answered he was not mad but spake forth the words of truth and soberness Yea they who neglect the Law and the Prophets and sever them from one another and the Gospel from both these rather are not in a right mind nor know what they say as the Evangelist speaks Mark 9.5 6. Confer Notes on Jam. 1.22 2. Jesus Christ is the same to day There is a double hodiè or to day 1. The one noting the present day 2. The other is a day of longer continuance Deut. we command thee this day yet larger as Christs incarnation and birth so some understand that in Psal 2. Thou art my Son this day have I begotten thee which therefore they restrain to his incarnation and birth because St. Peter cites the same words of the Psalm and applyeth them to what Herod and Pontius Pilate and the Jews had done unto Christ in the dayes of his flesh this is temporalis dispensatio Greg. The dayes wherein all things written and prefiguring Christ are to be fulfilled for all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these dayes Acts 3.24 2 Cor. 1.20 Joh. 1. Grace and Truth c. This is the time when the mystery must be reveiled which hath been hid from Ages and from Generations but now is made manifest to his Saints c. Col. 1.26 27. The Life was manifested and we have seen it 1 Joh. 1. Observ 1. See then how near how present our Lord Jesus Christ is with us the same ãâã ãâã ãâã ãâã ãâã the Word which was from the beginning which was yesterday the same is to day The Word was made flesh ãâã ãâã ãâã ãâã ãâã it dwelt in us it is Emmanuel God with us as it was God with them as it was yesterday so it is to day as it was in the beginning so it is now Our Lord commanded the seventy Disciples to preach that the kingdom of God was come nigh unto them because he himself was then come Luk. 10. And John the Baptist Joh. 1.26 ãâã ãâã ãâã ãâã ãâã And beloved happy we who have God so near unto us as in the midst of us When
practice of the Christian Church agrees viz. That such as are brought unto the laver of Regeneration to be admitted into the body of Christ his holy Congregation should first make a protestation that they do forsake the devil and all his works the pomps and vanites of this wicked world with all the sinful lusts of the flesh so that they will not follow nor be led by them then that they do believe Gods holy word and will obey his will and keep his commandments all the days of their lives For this is the method which every one must follow which do intend to serve the living God in sincerity and truth But by ungodliness Baalim and Ashteroth the powers of darkness and riches of spiritual pride were served Then by living soberly justly and holily in this present world serve the Lord with all your hearts that he alone may dwell and rule and be adored therein for ye are the temples of the living God And what agreement hath the Temple of God with Idols 2 Cor. 6. Therefore let not sin rule in your mortal body that you should obey it in the lusts thereof neither yield ye your members as instruments of unrighteousness unto sin But yield your selves unto God as those which are alive from the dead and your members as instruments of righteousness unto God Rom. 6.12 For the lusts of the flesh the lusts of the eye and the pride of life are the strange Gods the dumb Idols which the people of uncircumcised hearts do serve but they whose Religion is pure and undefiled are turned from these to serve the true and living God 1 Thes 1.9 2. Secondly as pure and undefiled Religion is directed only to the God of truth so that Religion by which the God of truth is rightly served is undefiled and pure Both 1. Formally in it self And 2. Efficiently in regard of others For the Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes Psal 19. Here the Psalmist doth describe the nature and effects of pure and undefiled Religion 1. First The Law of the Lord is perfect converting the soul that is The Law of the Lord is perfect in it self and maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto 1. It 's perfect in it self because it is not wanting in necessaries nor yet abounding in things superfluous For love is the fulfilling of the Law Rom. 13. And Love is the bond of perfection Coloss 2. 2. It maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto But who so looks into the perfect Law of Liberty and by patience in well-doing do continue therein may by the help of Grace subdue his carnal and corrupt affections and yield himself obedient unto his Heavenly Fathers will for in the sixth Chapter to the Romans S. Paul doth seem to intimate that the whole body of sin is crucified and put to death upon the Cross of patience therefore let patience have her perfect work saith S. James that ye may be perfect and entire wanting nothing Jam. 1.4 2. Secondly The testimony of the Lord is sure making wise the simple for his Doctrine which doth testifie unto us his will is faithful firm and sure and by keeping it the simple findeth wisdom and the ignorant getteth understanding for I have more understanding than all my teachers saith the Psalmist because thy testimonies are all my meditation I am wiser than the ancients because I keep thy precepts Psal 119.99 Therefore I will here commend the keeping of the Testimonies of the Lord to such as have not set an higher prize on that that 's falsly called wit than that that 's truely termed wisdom 3. Thirdly The Statutes of the Lord are right rejoycing the heart for they inhibit all things which are dishonest unjust unlawful and all things which are just and upright do they require for God hath made with man an everlasting covenant for he hath said Beware of all unrighteousness and hath given every man a commandment concerning his Neighbour viz. That he should love his neighbour as himself Ecclus 17.14 Therefore the Statutes of the Lord do not authorize venial sins though termed by some infirmities for they require that as he which hath called you is holy so ye also should be holy in all manner of conversation 1 Pet. 1.15 And although such as do delight in evil rejoyce not in the Statutes of the Lord yet unto such as make the Statutes of the Lord their study they are the very joy and rejoycing of their hearts Jer. 15.16 4. The commandment of the Lord is pure enlightning the eyes 1. It 's pure Because it is not mixed with falshood nor darkened with the clouds of errour for the commandment of the Lord is the way of holiness of which the Prophet spake Esay 35. And nothing but the turning to the right hand or the left nothing but the swerving from this way is errour therefore though learned Sentences Sums of Divinity Church Rites common Places and Institutions of Religion may have strong delusions superstitious practices dangerous errours and corrupt opinions yet the Law of the Lord is an undefiled Law The fear of the Lord is clear his service upright and his doctrine pure But though it be more bright than Moses's face until the veil be taken off our hearts we are not able to behold its Glory but when the heart shall be converted from its evil ways and turned to the Lord then the veil of errour shall be taken away And we with open face beholding as in a glass the glory of the Lord shall be changed into the same Image from glory to glory even by the Spirit of the Lord 2 Cor. 3. ult Secondly The commandment of the Lord illuminates the understanding it gives sight unto the eyes of the Spirit Mankind is like that blind man in the Gospel which was blind from his Mothers womb Joh. 9. But this blind man receives his sight when the eyes of his Spirit are anointed with the eye-salve of obedience unto the Law of God whose precepts do give sight unto the blind for as the Prince of darkness the God of this wicked world hath blinded the minds of them which believe not i. e. of the disobedient lest they should see the light of the Glorious Gospel of Christ So the Father of lights the God which commanded light to shine out of darkness hath shined in true Believers hearts i. e. in such as are obedient children to give the light of the knowledge of God in the face of Jesus Christ 2 Cor. 4. And both the outward and the inward service both the bodily and spiritual worship which they that are thus illuminated do exhibit unto God is undefiled and pure But