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.
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
propter se proximus propter Deum in Deo That kind of affection whereby we love God for himself and our neighbour for God or in God and both are here meant which he that hath not is said to be nothing How can that be nihil prodest it profits nothing So Rabanus and St. Anselme or rather nihil sum secundum esse gratiae saith Aquinas in regard of the Essence and being of Grace though withall these yet without Charity I am nothing And that though a man have all these and want Charity he is nothing Will appear if we take a short view of them again For 1. As for Prophecy 't is plain by many examples out of the Word of God As that of Balaam Numb 23. and 24. that of Caiaphas Joh. 11.50 And Sauls Messengers and even Saul himself among the Prophets all wicked men Saul and his Messengers hunting after the blood of David Caiaphas after the blood of Christ the true David and Balaam a mercenary prophesying for hire and running greedily for reward And all of them had the gift of prophecy as many others had Yea 2. Many knew the profound Mysteries of God's Truth as Judas did and preached them too as well as the other Apostles did Yea 3. Knew all knowledge as the Pharisees did they had the key of knowledge Luk. 11. Insomuch that our Saviour commends his own Disciples to them Matth. 23.1 2. He spake saith the Text to the multitude and to his disciples saying The Scribes and Pharisees sit in Moses chair Therefore whatever they say unto you keep and do Yea 4. Many of them had Faith in Christ also Many of the Rulers believed on him Joh. 12.42 and many wrought miracles in his name Matth. 7.22 But all this to no purpose at all Judas was a traytor and betrayed his Lord. And I know saith our Saviour to the Pharisees that the love of God is not in you And the chief Rulers howsoever they believed on him yet confessed him not lest they should be put out of the Synagogue for they loved the glory of men more than the glory of God Joh. 12.43 All their Prophecy their Knowledge of all Mysteries all their Knowledge all their Faith all their wonderful Works were nothing And the Reason is plain whether we consider 1. The Nature of all these Graces Or 2. The nature of Charity Or 3. The Nature of God And the Nature of all these Graces may be considered either 1. In their Object Or 2. In their Subject Or 3. In their End whereat they ought to aim 1. As for their Object or matter where about they are conversant it 's Divine Truth and that such as glides into us nobis non cogitantibus oftentimes when we think not of it For so we read 1 Sam. 19. That when the Messengers which were sent to take David saw the Company of the Prophets prophesying and Samul standing as appointed over them The Spirit of God was upon the messengers of Saul Both first and second and third yea when Saul himself went to Najoth and Ramath The Spirit of God was upon him also and he prophesied until he came to Najoth in Ramath and he stript off his cloaths and prophesied before Samuel in like manner and laid down naked all that day and all that night As Diodorus Siculus reports touching the first finding of the Delphick Oracle lib. 16. of his Bibliotheca When a Company of Goats which a Goat-heard kept there had descended into an hollow Cave where afterwards the Oracle was they coming out from thence uttered strange voices and skipp'd and danced up and down after a strange manner which the Goat-heard observing went into the same Cave himself and returning thence was compelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dance up and down as the goats did and to prophesie of things to come Even so King Saul's Courtiers lascivi Capri and King Saul himself Balaam having his eyes open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They here prophesied when they neither expected nor thought of any such matter For Divine Truth is of the Nature of Light which a man may see though he do not purpose or chuse to see it but it slides into the understanding as Light into the eye not laboured for not expected That 's the subject of these Graces Now according to the understanding 't is true a man may be said to know to perceive to understand much to be wise wary prudent subtil crafty or any of that kind But according to his understanding he cannot be said to be good that 's according to the Will Now these and many the like are in Nature before the Will and therefore according to these a man cannot be said to be good and therefore nothing worth So Solomon saith Prov. 11.20 That the heart of the wicked is little worth or as the Latin pro nihilo 't is nothing or good for nothing There 's no goodness in it yea they are so much the more nothing if there can be degrees in nothing because they fall short of perfection they are incomplete and imperfect vers 8 9. of this Chapter attain not unto their end and that is the edifying of the Church Rom. 12.6 And that 's the work of Charity which is the second thing to be considered For howsoever it be most true that he that prophesieth edifieth the Church 1 Cor. 14.4 yet that he may prophesie and so edifie the Church he must follow after charity vers 1. of that Chapter For Charity is fundamentum caput Religionis saith St. Ambrose The head and foundation of Religion Upon which all the actions of a Christian man must be builded and whence they all proceed according to that of our Apostle 1 Cor. 16.14 Omnia vestra in charitate fiant let all your doings be done in charity or from or through or to it Ex dictamine imperio Charitatis by the command of Charity For sith Charity hath for the end of it the chief good of the Christian life Therefore it extends it self to all and every action of the Christian life per modum imperii by way of command saith Aquinas And that which is so done that it is not referred to Charity it is not so done as it ought to be done saith St. Austin So that all a Christian mans actions proceed from and end unto Charity 1 Tim. 1.5 As in the making of a Circle the moving Point of the Compass fetcheth a circuit about and returns unto the same Term and Point it left at first and where it first began Since therefore all the actions of the Christian life have Charity for both their beginning and end it necessarily followeth That those actions which proceed from other principles or tend unto other ends are not actions of the Christian life and in that respect null or worth nothing and their Author such though he have prophecy and knowledge of all Mysteries and all Knowledge and all Faith so that he
St. Clement unto the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore was our Father Abraham blessed of God Was it not because he wrought Righteousness and Truth by Faith Hence then observe with me what kind of Prophecy what kind of Knowledge and what kind of Faith the Lord in Scripture commends unto us Prophecy not idle knowledge not contemplative not unprofitably swimming in the brain no nor that which vents it self at the mouth in eloquent words and phrases Though I speak with the tongues of men and Angels and have no Charity I am like sounding brass and like a tinkling Cymbal they make a noise when they are stricken and waste themselves and perhaps please others for the time as a man is delighted with hearing musick but they do themselves no good at all as Cleanthes in Laertius compares the Peripatetick Philosophers to Harps which make a pleasing noise and delight others but they themselves hear not their own musick and they do but please others they profit them not if without Charity as a man that hears an Harp is delighted only for the time and not profited at all Nay suppose he speak the most profound Oracles of God and such as are most profitable unto men so did Balaam whose prophecy concerning Christ Numb 24. is not only true and Canonical but one of the most glorious ones in all the Scripture yet what did these profit Balaam himself without Charity he himself was nothing What kind of Faith is that which the Scripture commends unto us not imaginary not fantastical not to get a few good words by heart As that Christ died for us and that through the mercy of God and merit of Christ our sins are pardoned and we justified c. Not to work our selves to a perswasion of this or the like that it 's true and there 's an end for this is a thing easily done by self-love and a strong fancy It 's a thorough Prophecy that God requires that they be his servants the Prophets Paul the servant of Jesus Christ and so of the rest serving God out of love to the doing of his Will and to the edification and salvation of the Church It 's a thorough Knowledge that God requires Jer. 22.15 16. Is not this to know me saith the Lord It 's a thorough Faith that God requires a faith that works by love such a faith and such a faithfull man is not nothing he is something indeed as the Scriptures stile it for so we find a diverse opposition unto that which is nothing 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God We have the same sentence repeated and varied only in the close Gal. 5.6 Circumcision is nothing and uncircumcision is nothing but faith which works by love And the same again repeated and the varying only in the close Gal. 6.15 Circumcision is nothing c. but a new creature If we lay these together we shall perceive what that is which is not nothing with God The keeping of the Commandments of God they bring us unto Christ and faith in him faith working faith a faith that works by love and works us unto a New Creature then then we are extra nihil then we are not nothing then we are something indeed but till we thus keep the Commandments of God and till we have a faith working by love and till we so become New Creature be we else what we can be be we what we would be else we are nothing Observe then a broad difference between Gods true estimate and the vain Opinion of men touching the most excellent state of Christian men in this life God in Scripture points us unto Charity Men vain men who think themselves and would be thought of others the best of men point us only unto hearing unto knowledge unto faith fruitless faith Oh! a powerful Ministry 't is all in all and the Word frequently taught I say not how sincerely and truly 't is all the Christian happiness As I have heard some call divers such places in this Kingdom by the names of Heaven-gates and Paradise Heaven upon Earth and yet the men themselves notoriously covetous proud malicious vain-glorious c. Corazin and Bethsaida lifted up to Heaven by Knowledge and Faith and that a false Knowledge and false Faith also that they may be cast the deeper into hell Confer 1 Cor. 1. The great learned men therefore are not to be envied no nor those who brag much of the knowledge of Gods truth without learning who make the greatest noise in the world at this day Balaam was a Prophet and Caiphas and Saul and our Lord foretells of divers who shall say unto him in the last day Lord Lord have not we prophesied in thy name and in thy name cast out devils and in thy name have done many great works But I will then saith he profess unto them I never knew you depart from me ye workers of iniquity Matth. 7.23 And therefore our blessed Apostle I keep under my body and bring it into subjection lest when I have preached to others I my self might become a cast-away 1 Cor. 9. Nor is it altogether unworthy our Observation the humility of our Apostle he speaks in his own person Though I have prophecy though I know all mysteries So 1 Cor. 3. What is Paul and what Apollos These things saith he I have transferred unto my self and Apollos for your sakes But when he speaks of any dignity and excellency due unto himself he speaks by way of compulsion I speak foolishly saith he you have compelled me Otherwise he puts himself under another person I knew a man in Christ saith he about fourteen years ago Quite contrary to the fashion of many men who if they have done any thing that 's good we shall be sure to hear it first from themselves but let another praise thee and not thine own mouth Prov. Exhort To follow after Charity 1 Cor. 14.1 'T is the Apostles Exhortation after his Doctrinal Discourse in this Chapter I need add no motives to those in this Chapter the Three main Reasons may suffice Only because there are many who content them in a Faith without Love or Charity I will commend one place of Scripture unto you and I beseech you think of it and I pray God open their eyes whom it most concerns 2 Pet. 1.5 Add to your Faith Virtue c. The Signs 1 Cor. 13. vers 4-7 NOTES AND OBSERVATIONS UPON I CORINTHIANS XV. 30 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily THat the Believers may not morn for the dead as those without Hope the Apostle in this Chapter proves by many Arguments the Resurrection of the Dead and among them this is reckoned the fifth which is an Argument from Testimony common and proper The common Testimony is
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
Religions that we may not know the true So that the members which divide Religion according to St. James are two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Religion is the one 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and undefiled Religion For neither is vain Religion pure nor pure Religion vain And seeing these two are contrary the comparing of these two together may be an illustration unto both 1. Vain Religion is such a service of God as is unprofitable such a service of God as doth not attain unto the end to which it tends for it is all one to serve God in vain and to have no profit by walking humbly with our God Mal. 3. Therefore this is that worship which from the event is termed by Tully Timor Deorum inanis From the Object or the manner of the action it 's called by others false Religion for it is false Religion ubi falsi coluntur Dii aut ubi falso cultu colitur Deus 1. It 's vain impure and false Religion if the Gods be vain impure and false which we adore it 's vain because vain Gods cannot recompense them that serve them whether they do good or evil Baruch 6. 2. Impure it is both 1. In respect of God And also 2. In respect of them that use it 1. In respect of God because it doth prophane his holy name who will not give his honour to another for it changeth the glory of the incorruptible God into a creature subject to corruption Therefore some expositors do thus interpret the words of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then began the name of the Lord to be prophaned Gen. 4.26 2. Impure also in respect of them that use it because they do corrupt themselves thereby Deut. 4.16 For the Lord spake unto his servant Moses saying Go get thee down for the people which thou broughtest out of the land of Egypt have corrupted themselves they have turned aside quickly out of the way which I commanded them they have made them a molten calf and have worshiped it and have sacrificed thereunto And said these be thy Gods O Israel which have brought thee up out of the land of Egypt Exod. 32.7 2. Finally if the Gods we serve be false then our service i. e. our Religion cannot be true for whatsoever is done among them is false This also is the Prophet Baruch his argument whose Testimony in this case I hope will not be judged Apocrypha therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have such frequent mention is referred unto this false impure and vain Religion Neither can the Religious worshipping of Angels nor the invocating of Saints departed be reduced to another head for though there is due unto those excellent creatures civil honour respect and reverence yet the truth it self concludes that the object of Religious worship is God alone for thou shalt worship the Lord thy God and him only shalt thou serve St. Matth. 4.10 Therefore their Religion must needs be vain who make their belly their God and their glory their shame for that which is spoken of the Cyclops may be applied to them Haud ulla numina expavescunt Coelitum Sed victimas uni Deorum maximo Ventri offerunt Deos ignorant Caeteros In a word if we live according to the course of this wicked world in luxury covetousness or pride our Religion must needs be false because the Father of lyes the Devil the God of this wicked world is the Numen which we adore 2. Religion for the manner of the service may be false although the God whom we intend to serve be true This will appear most evident if we do observe what fruits ignorant zeal and needless fear brings forth for some among the Jews were strict observers of the legal Ceremonies and in observing of those outward Rites they placed their Righteousness but not knowing Christ the Truth whom they did signifie they were more zealous to confirm the figure than willing to obey the Truth They had indeed a zeal of God but not according to knowledge And being ignorant of Gods righteousness and going about to establish their own righteousness they submitted not themselves unto the righteousness of God Rom. 10.3 What should I speak of that fiery zeal of which our Saviour prophesied saying The time shall come that who so killeth you will think he doth God service that is who so putteth such as you to death will think he hath declared himself religious And what is the cause of this distemper but zealous ignorance For this will they do unto you saith our Saviour because they have not known the Father nor me St. Joh. 2. I will have mercy and not sacrifice but they are all for Sacrifice but not at all for Mercy 2. And what doth needless fear beget but disobedience to just commands for the men of this generation despise government fearing lest it should abridge their Christian or to speak more truly their carnal and antichristian liberty These fear they shall be over lorded where there is no parity therefore speak evil of dignities as though that policy swayed them more than Piety These though they know no evil in the Churches Discipline yet will not obey it lest they should admit an introduction to some new Religion Thus do they omit obedience unto Government honour unto Governours reverence unto God and good duties upon a vain suspicion but do not fear the contrary Acts as rebellion and disobedience clamorous and reviling speeches irreverend and rude behaviour although most manifest evils if therefore by the fruits the tree be known then by these works may all men know it is not pure and undefiled but false impure and vain Religion 2. Wherefore in the second place it followeth that pure and undefiled Religion is the upright service of the God of Truth ubi verus Deus vere colitur For the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends And that Religion by which the God of Truth is purely served is undefiled and pure 1. First the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends For thus spake Samuel unto all the house of Israel saying if ye do return unto the Lord with all your hearts put away the strange Gods Baalim and Ashteroth from among you and prepare your hearts unto the Lord and serve him only and he will deliver you out of the hand of the Philistins Then the children of Israel put away Baalim and Ashteroth and served the Lord only 1 Sam. 7.3 Baalim and Ashteroth were in the East like Jupiter and Venus in the West names by which the Gentiles gods were signified the people by forsaking Baalim and Ashteroth and by serving of Jehovah only were required to renounce all false gods and to devote themselves unto the service of the true To this the ancient and laudable