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 aâ—â—â—s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That James and John testified with gifts of the Holy Ghost to all the Council being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn the world we must know that in Scripture there are three words that signifie the world 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12.32 neither in this world nor in the world to come 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.13 That he should be heir of the world 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. None of of all these alwayes signifies the earth either in whole or in part 1. Luk. 20.34 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it signifieth an habitation or habitable estate for
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he calls Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aquigena born and as brought forth of the water and speaks of the two Tables of the Decalogue of the Law
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.
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
communication must be Yea yea Nay nay That is it must be true without falshood and lies simple without swearing 1. Without falshood and lies so that if we say Yea if the speech be yea it is yea also in the thing if the speech be Nay it is nay also in the thing So that what we speak must be found conformable to the thing whereof we speak 2. Without swearing so James 5. because the Christian communication must be such as needs no Oath among Christian men 1. All living Creatures have their respective Societies especially Man-kind 2. Christianity doth not annul or take away Humane Society Yea 3. It teacheth rather the most pleasing Conversation and Society 4. Communion of Christian men among themselves is by Communication and Speech one with another 5. The Christian Communication must be with the fewest words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea yea Nay nay 6. Words are not nor shall go for wind By thy words thou shalt be justified and by thy words thou shalt be condemned And of every idle word that men shall speak they shall give an account in the day of judgment And if an account shall be given of idle words how much more of vain and idle Oaths 7. The Lord requires that our words be true that is that they be such as agree with our mind and heart and such as agree with the things themselves So the Logician speaks Verum est quod pronuntiat utì res est an Axiom or Sentence is true which pronounceth as the thing is if the things be agreeing and consentaneous one with another then the speech affirms them so to be if the thing be dissentaneous and disagree one with other then the speech denieth them to agree 8. The Lord requires that his people be a true people faithful in words and deeds Esay 63.8 a people that will not lye God is the God of truth It is the testimony that the Sons of Jacob give of themselves We are true men Gen. 42.11 The Son of God is true yea the truth it self They are in him that is true 9. The simple and plain life of Christians one with other with how few words do they communicate Abel is recorded to be a righteous man and Noah with how few words lived they out their time in the world 10. Take notice how far the present Generation is from that which they pretend upon the Christian life and conversation and communication see what is prophesied of them Zeph. 3.13 The remnant of Israel shall not do iniquity nor speak lies nor shall a deceitful tongue be found in their mouth No they have not so learned Christ c. See a Character of them Ephes 4 20-25 How far are thousands from this necessary character of a Christian Take away a deceitful tongue and take away withal many a mans trade and livelihood The just man lives by Faith these by Deceit and Fraud Repreh The lying Generation whose yea is not yea nor their nay nay but a great divorce between their heart and their words and between their words and the things they speak of their yea is nay and their nay yea St. John tells us that such there were and that in the Philadelphian Church Rev. 3.9 Who are of the Synagogue of Satan who say they are Jews and are not but lye A Jew signifieth a Confessor or Professor who profess much Holiness and Righteousness who pretend to much Divine Knowledge and understanding of Divine things whereas their Knowledge is falsly so called and their Holiness is a counterfeit and false holiness The wise man tells us of such a Generation Prov. 30.12 Yet with a glozing tongue they cover all their abominations Such pretending Jews or Professors were found in Israel at their entrance into the Land of Canaan Josh 7.1 When Jericho was taken Achan then of the Tribe of Judah took of the accursed thing And what was the accursed thing v. 21. A goodly Babilonish garment two hundred shekels of Silver and a wedge of Gold And what are these to us The Babilonish garment what is it but the seeming but a false Holiness and Righteousness counterfeit shews of Religion without Reality and Truth He that doth righteousness is righteous even as God is righteous And what is the Silver but the knowledge falsly so called the treasures of meerly literal and deceitful knowledge what our Translators turn a wedge of Gold is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tongue of Gold a golden glozing tongue exercised in speaking words of mans wisdom 1 Cor. 2.1 2 3. He who covets these accursed things becomes accursed like them and shall end his dayes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Achor endless perturbation and trouble Mysticé These words have also their spiritual and mystical meaning for there is is an inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward interlocution speech or communication maintained daily hourly every moment by every man between him and one or other Speaker for either he maintains a conference with the Living Word and word of Life or with the word of Belial Christ himself is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which speaks inwardly unto every soul from the beginning John 21.25 There is also a word of Belial which is spoken inwardly unto men Psal 101.3 The words are rendred no evil thing and in the Margent no thing of Belial In the Hebrew the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no word of Belial or of the Devil as they Syriack turns it 2 Cor. 6. When the word of Belial speaks in us to answer it with denial with nay Herein our first Mother was to blame who maintained long discourse with the Serpent Herein the best manners is to be unmannerly Grunniens dixit nolo to deny ungodliness and worldly lusts The Evil One will be suggesting and tempting us and it will be our wisdom not to comply not to answer his temptations but churlishly to deny them As they tell a story of Philip of Macedon that he sent an Ambassadour to Sparta with many words endeavouring to perswade their Friendship and Amity with them c. And to return their answer to him by his Ambassadour Their Answer was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay Whereupon Philip returns his Messenger with another long Speech to perswade them who at length concluded with this Dilemmatical Querie whether they would receive Philip as a Friend or as an Enemy The Lacedemonians answered him in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither one nor the other Let us learn Wisdom of the Spartans so to answer our adversary the Devil who goes about seeking whom he may devour who would insinuate into our friendship answer him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no by no means And if he go about either to promise or threaten answer him as the Lacedemonians did Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having nothing to do with him have no fellowship with unfruitful works of darkness and the Prince of darkness the words are a
yet thou hast brought up my life from corruption O Lord my God Salvation saith he is of the Lord. It is the Disciples despairing speech here and sinking down to hell we perish but they are again erected by the hope of Heaven Lord save us The return of the Jews out of their Captivity 't is out of a perishing condition Esay 27.13 The great Trumpet shall be blown and they shall come who were ready to perish in the Land of Assyria and the out-casts of Aegypt yea the receiving of them shall be life from the dead Rom. 11.15 Obser 3. There 's no full security but only in the state of bliss The Disciples the most dearly beloved of the Lord had him in presence with them yet were in danger of perishing yea Lucifer fell from Heaven Adam from Paradise Judas from the School of Christ where and in what condition of life can any man promise himself security since even they who had the Lord of the Sea aboard with them were in danger of ship-wrack Obser 4. The blessed condition of the people of God even in their greatest extremities they have Christ with them hence it is that Moses makes the challenge Deut. 4.7 What Nation is there so great which hath God so nigh unto the same as the Lord our God is in all things we call upon him for O how blessed and happy would men account themselves if they had some potend friend at the next door ready upon all occasions and willing to help them But how much more happy are the Saints of God that Nation of Holy Ones all the world over who have God so nigh them Even the greatest Monarchs may not be able to help themselves such is the mutability of humane things much less their favourites They may change their affections their love into hatred and despight They may nay they must die But I am with you to the end of the world saith the Immortal God who changeth not I am with you saith Emmanuel He who is ever present with us if he be not far from any one of us as St. Paul speaks to the Idolaters but in him we live and move and have our being How much more neer is he to his Saints to his Disciples God is in you of a truth Christ is in you the hope of Glory Go to thy Father in secret where is that In fundo cordis In the ground of the heart Obser 5. Observe the sympathy condoling and fellow-feeling of the Saints in all their miseries one with another Every man speaks not for himself in person Lord I perish but Lord we perish All the Church is as one Body informed enlivened and quickned by one spirit as the natural body hath those nervous and musculous parts diffused throughout all the body and all the parts of it so that if any part be touched the whole body is sensible of it As we say in Philosophy Omne continuum est unum Every continued body is one and made all of one piece moto continuo moventur omnes partes continui Move a plank or a pole at one end and ye move the whole pole And the case is the very same with the body of Christ 't is one move any one part of it all is moved If one member suffer all the members suffer with it who is offended and I burn not saith St. Paul If the foot be trod on the tongue saith why do ye hurt me why persecutest thou me So that if any part be insensible of what befalls another we may say truly 't is numb'd or dead or no member but an excrement rather than a member or part as the nails or hair may be cut without any pain to themselves or any sympathy to the body not so the flesh And it may be truly said of merciless men who condole not with their fellow-members in afflictions that they are no members of their body they are rather excrements than parts and members of it As the parts condole and sympathize one with another so they pray one for another As they say we perish so they say Lord save not Me but Vs Lord save Vs Our Lord taught us to pray not every one for himself My Father but every one for every other Our Father and not give Me my bread but give Vs our bread Reproves those who are in a perishing condition yet are insensible of it Solomon describes the drunkard as like to one that lies carelesly in the midst of the Sea and sleeps securely on the top of a mast Prov. 23.34 and of all sorts of men in the world they are the most careless and have lest reason for their security and are lest sensible of their danger They spend their dayes in mirth and suddenly they go down to the pit Gray hairs are here and there upon them yet they know it not Hos 7.9 Of all kinds of sin as it is observed by one of the pious Ancients This sin and Covetousness cleave the closest and are most hardly left It was typified by Lot's lingering e're he came out of Sodom Gen. 19.16 The men laid hold upon his hands and upon the hands of his Wife and his two daughters the Lord being merciful to him and they brought him forth and set him without the City Gen. 19.16 Sodom is hardly left though there be imminent danger of burning in it it 's a wonder and a great mercy of God that any one leaves it if he hath once dwelt in it they are so lull'd asleep with security and ease and voluptuousness that their lives run out and spend themselves insensibly and they perish eternally e're they perceived themselves to be in any danger as a ship goes on her voyage whether the careless passenger sleep or wake and suddenly the ship springs a leake and they are all lost And the Covetous wretch who applaudes himself as a more wary man yet is he embarked in the very same danger and heeds it not Jer. 17.11 He shall leave his wealth in the midst of his dayes and be that which he thought himself lest to be a fool as little thinking 1 Tim. 6.9 That his foolish and hurtful lusts drown him in destruction and perdition 2. Reproves those who are apprehensive of no other danger but only of the outward so that if they have a fair gale and pass-time of outward prosperity if they enjoy an outward peace and good customers instead of peace and truth they take no notice of any inward want or danger shipwrack of faith or lusts drawing them into destruction and perdition Therefore the Lord oftentimes because we are more sensible of outward than inward losses reminds us by outward of the inward Because not sensible of the Shipwrack of Faith Plague of the heart Loss of God's Kingdom The Lord sends a Wrack in mens Estates Plague upon their Bodies Loss of an outward Kingdom Because we consider not that we have crucified and slain the Lord of life he exposeth us
Rational Creature So we first bring forth the Blade even as the Grass then the Ear and that of Barly the courser grain before Wheat So when a great multitude followed him Joh. 6.2 and question was made how they should be fed v. 9. a Lad had five barly loaves the multitude is bruitish Thus Ruth came out of Moab in the beginning of barly-harvest Ruth is a figure of the Gentile Church under fear and trembling as Ruth signifieth through she were to be married to Boaz i. e. to Christ in whom is our strength yet she must first glean the Barly-harvest and then the Wheat-harvest Ruth 2.23 She must first bear the Animal before the Spiritual first be under the terrours of the Law then under the consolation of the Gospel Therefore hordeum is ab horrendo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barly is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Terrible as the Law is Heb. 12. Except the grain of Wheat fall to the ground and die it abides alone John 12.24 Thou hast yet many sins unmortified Jam. 5.5 6 7 8. Unless this be the meaning how shall we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore He would have those to pray who shall be heard obedient Disciples They who are already Spiritual labourers should pray that their Society and number may be increased that the harvest in gathering and crop may be the greater and that the work may go on with more facility Exhort 1. Pray to the Lord of the harvest He knows the state of his harvest what we need all our Spiritual wants and dangers 2. He hath compassion upon fainting souls Esay 57.16 3. Though no good willing souls do or can want the Shepherd's eye yet may they have great need of outward Shepherds to seek them lead call and feed them Numb 27.15 2. Let not the Lord of the harvest send forth his labourers in vain Hear the workers together with God Hear the Name of the great God the Lord of the harvest He will cause the Sun of Righteousness to arise unto such Mal. 4. Sign Hast thou attained unto that harvest of Righteousness There is nothing more ordinary than joy in harvest Hast thou that joy in the Holy Ghost Rom. 14. That 's the joy of the Spiritual harvest yea hast thou that joy which followeth the harvest of Christ in the flesh Christ formed in thee for so Esay 9.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the next words prove this joy is such v. 6. the joy in believing Yea hast thou that joy which followeth the birth of John in thee as it 's said that many shall rejoyce at his birth a readiness and pliableness to do the Lords will even this harvest is acceptable unto the Lord of the harvest But do we hear the shoutings of God's harvest or of the Devils rather Esay 5.7 Exhor Praise the Lord of the harvest who hath begun his good work in us who accomplisheth it daily who fulfills it and perfects it until the day of Christ Jesus This is the Hallelujah which is the Hymn and last joyful Song to be sung by the Saints perfected Rev. 19.1 which answers to that Sacrifice wont to be offered at the end of the year Gen. 4. which afterward was commanded of God Exod. 23. which was wont to be kept by the Heathen saith Aristotle And the Christians now worse than the Heathen have turn'd it into hallowing and shouting in the end of harvest NOTES AND OBSERVATIONS UPON MATTHEW X. 32 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever therefore shall confess me before men him will I confess also before my Father which is in heaven But whosoever shall deny me before men him will I also deny before my Father which is in heaven THe affirmative part of the Third Commandment the glorifying or sanctifying of God's Name consists of many Acts of which ye have heard the most there remains one the confessing of his Name whereof ye read in this Text Mat. 10.32 which words may be considered in themselves or with reference to the former 1. In themselves they contain an act proper to the affirmative part of the Third Commandment confessing God's Name amplified by the Antithesis the opposite which is proper to the negative part denial of Christ's Name both illustrated by their contrary effects As these words are considered in reference to the former we may take notice that the King of Kings sends forth his Embassadours and gives them instructions what they should do or teach and forewarns them what should befall them and how upon so doing or teaching and how they should behave themselves v. 16. These words are a Porisma or Corollary from his former instructions an incouragement unto our Lord's Apostles and Disciples who are to confess him before men and that raised from the Hypothesis to the Thesis from the particular instructions to the Apostles to the general instruction of all Christians What he saith to them he saith to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever therefore shall confess me before men him will I also confess before my Father In the words we have an implicite 1. Precept 2. Prohibition both enforced by their explicite promise and threatning In the first we have these two points 1. Our Lords will is that we confess him before men 2. Those who confess him before men He will confess before his Father Quaere 1. Who is here to be confessed 2. What it is to confess him 3. What to confess him before men 1. Who is here to be confessed Answ The Christ of God the Image of the Living God in Wisdom Righteousness and Holiness God himself the Way the Truth and the Life Such a Christ is in us if we be Christians and not cast-awayes 2 Cor. 13.5 for such a Christ is the form of Christians Gal. 4.19 without which a Christian cannot be a Christian Forma est per quam res est id quod est denominatio sequitur esse as Album esse non potest sine albedine A thing cannot be white without whiteness A man cannot be Wise without Wisdom Holy without Holiness Righteous without Righteousness Powerful without Power True without Truth nor Living without Life So that a man cannot be a Christian without Christ that is without the Wisdom Holiness Righteousness Power Truth and Life of God This is a Truth so evident it needs no proving which yet the blind world nor knows nor takes notice of or if it does thinks it an Errour Such is Christ which is here to be confessed Now 2. What is it to confess him Answ The Scripture commending the Believers makes mention of a three-fold Confession 1. of Sin 2. of Faith 3. of Praise or Glory 1. Of Sin Lev. 26.40 If they shall confess their Iniquity 2. Of Faith Rom. 10.10 3. Of Praise Phil. 2.11 Every tongue shall confess that Jesus is the Lord to the glory of God the Father Heb. 13.15 By him let
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foot by foot according to the foot of the cattle and according to the foot of
true nihil est tam ratione firmum quin vi rationis infirmari potest and therefore divine doctrine is propounded to our saith that it may be of Grace Rom. 4.16 And that our obedience of faith may be finally resolved not into uncertain Reason but into the Truth Faithfulness Power Mercy and Love of God And therefore Aquinas having brought ten substantial Reasons to prove the Creation of the world yet saith he I will not relie on these but rather on the sure foundation of our faith where it is said By faith we believe that the worlds were made by the word of God Hebr. 11. Observ 3. The word is to be done not some part of it See Notes in Jam. 1.22 Observ 4. Christian Religion is practice See ubi supra Exhort O ye who believe God be careful to maintain good works 1. They are profitable unto men 2. Conducing to faith and the end of faith 3. They are the end of our Creation 4. They are for the glory of God It is the Ministers duty to press urge and inculcate often and often this point of doctrine unto those who have believed God so St. Paul 1 Cor. 7.19 Circumcision is nothing c. but the keeping the Commandment Gal. 5.6 but faith which worketh by love and 6.15 but a new Creature St. James spends most part of his second Chapter upon this Argument And St. Peter 1 Pet. 2.12 2 Pet. 1.1 having mentioned the best faith and the highest degree of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet v. 5. Besides this giving all diligence add to your faith virtue to virtue c. hereby they shall not be barren v. 8. without these they are blind v. 9. hereby they get assurance of their calling and election v. 10. So it is in the V. L. Satagite ut per bona opera certam nostram vocationem electionem faciatis And Robert Stephen cites three Greek Copies wherein are read these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by good works make your calling and election sure yea v. 11. By these an entrance is administred unto us abundantly into the everlasting kingdom c. v. 12. I will not be negligent to put you alwayes in remembrance of these things v. 12 13 14. And as if he had not been yet careful enough v. 15. I will endeavour saith he that ye may be able after my decease to have these things alwayes in remembrance It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NOTES AND OBSERVATIONS UPON The Epistle to the HEBREWS And first on the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 INtending through Gods assistance to read upon this Epistle to the Hebrews I shall take the Inscription of the Epistle for the Argument of my present Discourse And therefore I think it very expedient to premise and answer some Queries As 1. Whether this Epistle be Canonical or no 2. Who was the Author or Pen-man of it Which if we shall find further 3. Why he did not prefix his name 4. Whether this Greek copy be a translation only or the original tongue wherein it was first written 5. I shall give an account what principally moved me of all other holy Scripture to pitch especially upon this Epistle And these I think very needful to be understood by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preface for the particular opening of this Epistle 1. Whether this Epistle be Canonical or no It was questioned by some because it was not received by the Latin Church as St. Jerom tells us upon Esay 6. I shall endeavour to clear this doubt two ways 1. By Anthypophora 2. Directly 1. By Anthypophora counterpoising and ballancing one Authority by another For if we will be sway'd by Ecclesiastical Authority if any should doubt of this Epistle whether Authentical and Canonical or no because the Latin Church doubted of it we have other Authority sufficient not only to ballance but to preponderate and weigh down the Authority of the Latin Church For 1. The Greek Church did ever receive and acknowledge it for Apostolical 2. All the Reformed Churches at this day with one unanimous consent admit and approve the same as Divine and Canonical 3. The Latin Church its self hath now for many hundred years received and embraced it as Canonical and Apostolical But grant it had not yet should it no more infringe the Authority of this Epistle that the Latin Church for a time doubted of it than it disables the credit of the Revelation of St. John because the Greek Churches for a time did not admit it as Canonical But so much for our first Answer 2. A second is Direct and taken not from the Authority of men from which neither this nor any Scripture hath much dependance The insita argumenta as they call them sufficiently prove this Epistle to be Canonical They are these 1. The Power and Majesty of the holy Ghost speaking in this Epistle 2. The Divineness and Heavenliness of the Argument or Subject 3. The Heavenly Mysteries opened in it 4. The Concordance and Harmony of it with other prophetical and apostolical writings 5. And specially the magnifying the person and offices of the Lord Jesus These may sufficiently evince whence this Epistle came And to these we may add the Testimony of Fathers and Councils of which anon Take notice what is the Touch-stone and way to try the doctrine whether it be of God or no. Colours are tryed by Colours c. Take notice of the boldness of men in denying their consent unto Gods Truths Luther Epistola stromata like the Pictures under Houses make sowre faces as if they supported the building So doth the Church of Rome Take notice how far forth the Church may be credited in giving Testimony to the Scripture 1. So far as it 's obedient Otherwise how comes it to be a Church 2. Only as by way of Introduction as the woman of Samaria gave testimony of Christ Joh. 4.39 Because the Author and Pen man of this Epistle is not named as in the front and close of other Epistles some dispute hath risen thereabout And this was a secondary ground why the Canonical Authority of this Epistle hath been questioned for the satisfying of this doubt and further satisfying the former It may be answered 1. That the Author of the Book of Judges Ruth and Job in the Old Testament as also of the Books of Kings and Chronicles are not certainly known yet the Books themselves are not for that reason once questioned because the Spirit of God is relucent in them as here it is 2. This Epistle hath been confirmed unto us by the Authority of the Nicen Laodicean and Carthaginian Councils But as for the dispute touching the Author True it is that some have ascribed this Epistle to Clemens mentioned Phil. 4.3 And indeed Clemens hath written two Epistles to the Corinthians which are mentioned by many of the Ancient Fathers and divers quotations and testimonies there are taken out of them by the Fathers But the Epistles
is when they pray not that they may perfect holiness that they may be holy in spirit soul and body 1 Thess 5.23 they thank God for their justification that 's compleat and absolute but they thank God for their Sanctification in part it seems they are afraid to be too holy But if they be justified by Faith is not that Faith a most holy faith Jude vers 20. and does not that faith purifie the heart Act. 15.9 But what if Justification and Sanctification be one and the same thing Heb. 12.10 11. 1 Cor. 6. However they are so closely joyned together in themselves and in their effect that the justified man shall not see God unless he be sanctified Heb. 12.14 and that throughout for no unclean thing shall enter into the new Jerusalem Revel 22. Repreh 2. Nor doth their hypocrisie excuse the prophane world who are wont to use this compellation and name of holy brethren Ironically prophanely and in derision of all religious persons This is the practice of Satan and his instruments to discountenance and discourage the younger Saints of God by slanders and calumnies and reproaches cast upon the way of truth c. See Notes on Heb. 12.14 Repreh 3. Nor can we but take notice of the vanity of too many at this day who can allow the name and title of holy brethren and Saints unto those who abstain from evil and do good especially if there be any such of their own judgement and opinion yet the same men will not allow the same title of Saints or holy unto those who have perfected holiness in the fear of the Lord and have now obtained their consummation and bliss Such must not be called Saints O no it must be Matthew Mark Luke John Peter Paul not St. Mathew or St. Mark c. What unreasonable and unjust dealing is here But of all other they are most abominable who wallow in all uncleanness and filthiness yet account themselves holy such they say there are multitudes of if these be holy they are such as the Romans called Sacri quivis homo malus atque improbus sacer appellari solet saith Festus or as the Scripture calls most wicked persons by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints they say there are herds of such swine Consol To the weak brethren travellers in the way of holiness See Notes on Heb. 12.14 Exhort Let him that is holy be holy still Revel Let him persevere and increase in holiness The people travelling to the Land or Land of holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos 5. Moses sent to enquire and search the land upon the false report of the spies the greatest number of the people became unbelieving and disobedient and so perished in Cadeshbarnea Deut. O let us think sadly of it it 's the condition of thousands we are taught by many that we are come to our journeys end while we are yet only in Cadeshbarnea Rom. 7. which we are taught is the height of the Christian holiness Let us take heed that we perish not by the like example of unbelief 3. The Hebrewsware partakers of the heavenly calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The compellation increaseth 1. Brethren that joyns them among themselves 2. Holy brethren that separates them from the uncleanness of the earth 3. Partakers of the heavenly calling that unites them to the God of heaven Quaere 1. What 's meant 1. By Calling 2. Heavenly Calling 3. Partakers of the heavenly Calling Calling is threefold Either 1. Humane as 1 Cor. 7. Or 2. Divine Or 3. Diabolical Our Lord in the Gospel takes upon him the name of an Housholder or Master of a Family who hath many servants whom according to the different employments in his great house the world he calls forth and diversly sets a work 1 Cor. 7.20 24. For because the necessities of men in this outward life are many the callings of men are also many whereunto the Lord calls them yet how many callings soever they be they must be all serviceable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be useful to some good end or other in this life And whatever callings are such they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 befitting God and the people of God to be employed in them Therefore the Apostle 1 Cor. 7.20 having said c. to shew that every calling whereunto God calls men must be lawful and beseeming God and his people he repeats the same sentence and adds vers 24. Brethren let every man wherein he is called therein abide with God All these are callings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the animalish or natural man The Wise man having reckoned up many of these Ecclus. 38. he tells us verse 32. that without these a City cannot be inhabited and vers 34. that these maintain the state of the world These therefore are earthly callings which yet are first primum quod ante 1 Cor. 15. if men minded no better no higher thing 2. The Divine Calling is here meant which may be understood either 1. For that state of happiness and glory whereunto the holy brethren are called Or 2. For the Calling it self thereunto 1. In the former sence we read it Ephes 4.4 Phil. 3.14 2. In the latter sence this calling is taken either 1. For Gods gracious act in inviting men to repentance to this the Divine Wisdom calls Prov. 1. Or 2. For a Calling of the penitent and converted souls unto the participation of Grace in Christ 1 Cor. 7.15 1 Thess 4.7 The Divine Calling is here called an heavenly calling which is here meant which I call Divine or Heavenly because God himself in Scripture is signified by heaven Dan. 4.26.27 See Notes on Matth. 13.11 This heavenly Calling may be considered as 1. Absolute 2. Distinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite unto the earthly calling 1. Absolute 1. Because of God and from heaven Phil. 3.14 Eph. 2.17 Heb. 12.25 2. Because the calling is unto God and unto heaven Rev. 4.1 11 12. Rev. 22.17 2. The heavenly calling is distinct and opposite unto the earthly calling 3. That which I call Diabolical is an avocation or calling away from the duties of our lawful earthly and heavenly calling for so as there is a Divine and heavenly Wisdom a wisdom from above which calls and invites Prov. 1.20 21 22 23. and Chap. 9.3 4. So is there a wisdom from beneath which is earthly sensual and devilish which calls and cryes Prov. 9.13 The Divine and Heavenly Calling is here meant 3. The Hebrews were partakers of the heavenly calling These words contain the holy Brethrens spiritual Prerogative of partnership in which we have 1. The Dignity wherein the holy brethren share 2. The participation or sharing in that dignity 1. The Dignity is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all and every of these ways the believing Hebrews were partakers of the Heavenly Calling though in their different degrees The word 〈◊〉 〈◊〉
in the City hubbubs and much prattle and talk He who finds this hidden treasure must yet hide it He lives not to the world to the world he is not as 't is said of Enoch that he walked with God and was not for God took him he sells all he hath and he buyes this field he parts with all he hath all his sins yea he prefers Jesus Christ before all things I preferred Wisdom before Scepters and Thrones and esteemed riches nothing in comparison of her Wisd 7.8 saith the Wise man and he is the true Wise man indeed who does so But wisdom that is hid and treasure that is hoarded up what profit is there in them both Ecclus 20.30 And therefore that wise Scribe who is instructed unto the kingdom of God is like a man that is an housholder who brings out of his treasure vetera nova things new and old Matth. 13.52 i. e. the letter and the spirit saith Basil Christ hidden in the figure and reveiled by the Spirit Christ yesterday under the Law and to day under the Gospel This is that which the Lord promised Lev. 26.10 ye shall eat old store and ye shall bring forth the old because of the new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vetus inveteratum that which is old and made and accounted old Such are the figurative Scriptures Jesus Christ yesterday which are brought forth for the soul to feed upon nothing must be left because of the new spiritual food Jesus Christ to day Thus Josuab 5.11 They did eat of the old corn of the land on the morrow after the passover unleavened cakes and parched corn the self same day They did eat of the old corn the same spiritual meat 1 Cor. 10. Jesus Christ yesterday and parched new corn the same spiriritual food Jesus Christ to day 1. He then that will be a Minister of Jesus Christ must be paterfamilias a father who out of love must be careful and provident for his children 2. He must be a storer one who hath a treasure a little store will not be sufficient it will be soon spent it must be a treasure 3. And that treasure must be his own it shall be in him a well of water springing up into the everlasting life Joh. 4.14 A Cistern will be soon empty and it will afford no more than is put into it It must be his own not borrowed not taken upon trust there is too much of that comodity now-a-days many fail by this kind of trading much of this stuff vented out of the memory not out of the heart Whereas the good man out of the good treasure of his heart brings forth good things the Spirit out of the letter the new out of the old Jesus Christ to day out of Christ yesterday Repreh 2. This may justly reprove us all that we are so supine and negligent not regarding the time Jesus Christ is to day even in these our days and in these our days all things that are written 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 days Act. 3.24 They have emptied themselves into these times ut impleretur Joh. 1. Grace and truth Yet who of us Beloved regard the time who sadly thinks upon this hodie as he ought who considers that all the types and figures of Jesus Christ yesterday in the old Testament ought to be fulfilled in him hodiè under the New Testament We can take notice of all other times but these A Mart or a Fair or Exchange time c. pass not without our observance and for every thing there is a time times fit for such or such a comodity as will be for our advantage we are awake unto But how sharply yet how slowly doth our Lord reprove the Jews and many of us Ye hypocrites ye can discern the face of the skie and can ye not discern the signs of the time Matth. 16.3 How do we trifle away our precious hodiè our to day while as if we lived to an outward Christ not Christ Emmanuel with us or in us every man is a Novelant Act. 17.21 when we hear vers 31. we then commonly vers 32. O how justly may we fear that the Lord Jesus may truly say in this his day the same to us which he speaks to Jerusalem Luk. 19.42 O if thou hadst known c Exhort To take notice of the time and know our own day Christ is hodiè Among those who came to David to Hebron to make him King there are reckoned up the children of Issachar 1 Chron. 12.32 The Text saith of them That these were men who had understanding of the times to know what Israel ought to do And doubtless it 's a great point of prudency to know the times and what is fit for Israel to do in every time Jesus Christ the true David is hodiè to day it is his time and 't is our time The sons of Issachar knew well that was a fit time to make David King and to turn the Kingdom of Saul to him And therefore they went up to Hebron and there made him King And truly St. Paul had like understanding of these times and warned the Athenians of them times fit for a very like purpose to make the true David King over us and to turn the Kingdom from the house of Saul unto David Saul is a type of the Law reigning as David is a type of Christ in many places of the Prophets Paul therefore tells the Athenians Act. 17.30 That the times of their ignorance God winked at what then is fit to be done He now commands all men every where to repent Why so vers 31. Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained i. e. Christ Jesus David foretold of this long ago He cometh he cometh to judge the earth He shall judge the world with righteousness and the people with his truth Psal 96.13 For this reason God commands all men every where to repent It is the day wherein the true David is to be made King to judge the world in righteousness And why then go we not up to him to Hebron why are we not joyned unto him by Faith Hebron is Conjunction to anoint him King over us Other Lords have ruled over us too long as I shewed ye the other day out of Esay 26.13 Since by the law the true Saul hath long reigned in our mortal body Mark what reasons the Israelites use 2 Sam. 5.1 2. 1. We are say they thy bone and thy flesh so Paul saith of the true David Eph. 5.30 2. Even then when Saul was King then David led out and brought in Israel David was yesterday even when the Law reigned he led the true Israel out and in he was the Minister of Circumcision 3. The Lord hath decreed this that his Son should be Captain of our