Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	love_n	unrighteousness_n	1,721	5	11.1941	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42584	Gell's remaines, or, Several select scriptures of the New Testament opened and explained wherein Jesus Christ, as yesterday, to day, and the same for ever, is illustrated, in sundry pious and learned notes and observations thereupon, in two volumes / by the learned and judicious Dr. Robert Gell ; collected and set in order by R. Bacon.	Gell, Robert, 1595-1665.; Bacon, Robert, b. 1611 or 12.	1676 (1676)	Wing G472; ESTC R17300	2,657,678	1,606

Truth vers 10. That they all might be damned who believe not the Truth but have pleasure in unrighteousness Is thy love such unto the Truth that thou mayest be saved such was his whom we now commemorate who was at a yearly charge for the propagation of it in more than one place This lively Faith Hope and Charity cannot but produce a Godly life and such works as accompany Salvation Heb. 6.9 as the contrary follows from the want of these And therefore St. Paul exhorting the Thessalonians to pray for him 2 Thess 3.1 2. that he might be delivered from unreasonable men as if he should say if they had Faith they would not be they could not be unreasonable and wicked Eternal Life also is ascribed to patience and well doing Rom. 2. to faith and patience Hebr. 6.12 13 14. Then we may go on to the second part of the Text the Doxologie Gratulation and joyful Acclamation which they who went before and they which followed after cryed saying Hosannah to the Son of David Which is not here so to be understood as if they prayed unto the Son of David Some have been in that errour but the words cannot admit of that construction nor bear that sence but whereas that Psalm 118. and especially vers 25. and so on was made unto God the Father for his Son our Saviour God now giving them the Saviour they acknowledge him that this is he for whom that Psalm that Prayer that Song was made As the blessed Virgins Magnificat Zachary his Benedictus and Simeon's Nunc dimittis so their Hosannah they are all sacred hymns sung unto God the Father as grateful and honorifical acknowledgements of his Son our Saviour exhibited and given unto the world This they cryed that went before and that came after Praecessit Judaicus populus secutus est Gentilis omnes Electi sive in Judaea esse poterant sive qui nunc in Ecclesia existunt in Mediatore Dei Hominis crediderunt credunt qui praeeunt qui sequuntur Osanna clamabant And a little after Quem priores nostri ex Judaico populo crediderunt atque amaverunt venturum hunc nos venisse credimus amamus ejúsque desiderio accendimur ut eum facie ad faciem contemplamur Rhabanus in locum ubi plura Their difference those that went before are like those who go before a light who have their shadows cast before them and see not the light it self Those that walk after the Light see it and walk in it such was the condition of those who lived before the coming of Christ they had shadows cast before them the shadows of the Law confer Epist ad Hebr. Those that follow Christ the Light see the Light and walk in the Light Or such they are as they who fetcht the Fruit out of the Land of Canaan between them The former who went before neither saw nor fed of it the latter that followed did both The Types of Salvation belongs to them that went before the Essentials to us But notwithstanding all that can be said upon this Argument some think an Hosannah or Prayer for their Salvation to be so needless that they are confident that they are saved already because God added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. ult My Answer unto these shall be out of the same place which may serve for a direction of more moderate Spirits unto some means and helps for the obtaining of Salvation by our Hosannahs Know therefore and observe it well I beseech you That as we have our Hosannahs our Prayers for Salvation unto the Lord so the Lord also hath his Hosannahs his Commandments of Salvation unto us the word will bear both for as we pray unto the Lord Hosannah Lord save us so the Lord commands us Hosannah save thy self that this is Gods method of saving men appears by that Act. 2.40 Where St. Peter testified and exhorted saying Save your selves from this untoward Generation compare this vers with vers 47. where ye shall find that God added unto the Church daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were thus saved from the untoward Generation compare with this for more confirmation Gen. 12.1 The Lord said unto Abraham Get thee out of thy Countrey c. Exod. 33.16 Psal 45.10 beside other places This Saving is wrought by our Hosannah if used in due place if by it we seek first the Kingdom of God and his Righteousness of the Kingdom which is the power of God not deny the power of it the power of God unto Salvation and not deny the power if we keep Judgement and Righteousness then his Salvation is near and his Righteousness to be reveiled Esay 56.1 Then if we keep Righteousness we are kept by the power of God through faith unto Salvation To them who are thus prepared God who giveth the Saviour and Salvation he hath undertaken to satisfie and grant our Petitions our Hosannahs for to him who orders his conversation aright I will shew saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Salvation the Jesus of God Psal 50. ult and 91. ult O Beloved take heed of being presumptuous and over-hasty to believe that which out of self-love we are most subject to believe where there is the greatest danger of being deceived and if deceived 't is like a stratagem in war we can err but once and erring the loss is irrecoverable Exhort That we would sing this joyful Song and bear a part in this Hosannah That we would believe with the heart and confess with the mouth Rom. 10. That believing in the same Chapter is interpreted obeying O what a deal of Prayers and Praisings did the Ancients bestow upon Christ before he came in the flesh shall we welcome him as the Jews did after all their expectation and prayer for him The Son of Nun is called Hoshe all the time he is the Minister of Moses till he goes into the Holy Land and then he is called Joshuah Numb 13.17 Our Lord and Saviour to those whom as yet he is not actually such to those whom yet he saves not from their sins to those he is Hoshe they pray for him Lord save us But to those whom he actually guides into the Holy Land he is Joshuah he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Greek NOTES AND OBSERVATIONS UPON MATTHEW XXII 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are ready come unto the marriage THis is an happy coincidence the Gospel for the Day meets with the business of the Day The Gospel concerns a Marriage-feast and the business of the day is a feast of Graces Confer Gregor 2 Tom. fol. 140. God for his infinite Mercy sake grant unto us that we may be as fit hearers of his Holy Word and as worthy receivers of his Holy Sacrament as both are here through his goodness fitted unto us which ye shall perceive if ye consider that from vers 2. to vers 14. is 1. A

himself to do evil in the sight of the Lord 1 King 21.20 He was a very vassal of iniquity and for your iniquities have ye sold your selves saith the Lord Isai 50.1 Redemption therefore is the purchasing or buying again of that which was aliened and sold And Christ redeems a man or people when he purchaseth and buys him again by his blood and accursed death from him that hath the power of death Hebr. 2.14 and by his Spirit from the earth the accursed earth Revel 14.3 from iniquity Tit. 2.14 Ephes 5.25 from false Religion 1 Pet. 1.18 from vain Conversation from the vassalage and slavery of sin uncleanness and iniquity so saith the Apostle expresly Tit. 2.14 Jesus Christ gave himself for us that he might redeem us from all iniquity there 's one of the tyrants under which we are in bondage and purifie unto himself a peculiar people zealous of good works there 's redemption from the other slavery the bondage of uncleanness This reproves the witchery and sorcery of the world They imagine themselves redeemed and free men and righteous men yet are they very drudges and slaves to uncleanness and iniquity and therefore our Lord said that the Spirit should reprove the world of righteousness There is a world of ungodly men who go masked under the visor of false righteousness and false freedom being unrighteous men and servants unto divers lusts A grand imposture and deceit whereby the Sons of men are willingly beguiled When they serve divers lusts and pleasures live dissolutely and loosely drunkards covetous men serving every base humour of those who can advance them and make them some bodies in the world popular men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men-pleasers and women-pleasers the word notes both as the Apostle calls them Ephes 6.6 We are free men and were never in bondage unto any said the Jews yet never was Nation more frequent in bondage than they were so we Though they live in this notorious and palpable slavery yet such is their civil madness they fancy themselves free men men redeemed by Christ and servants of righteousness just like those Jer. 7.8 Ye trust in lying words that cannot profit will ye steal murder commit adultery and swear falsely and burn incense unto Baal and walk after other Gods whom ye know not and come and stand before me in this house that is called by my Name and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are free so the word signifieth we are redeemed thus the Jews murderers and liars told our Lord they were Abrahams Seed free-born and never in bondage to any Joh 8.33 O Beloved is it not the guise of this world for those who yet pretend Religion to do thus hate one another slander commit adultery lie swear curse c. serve the world that 's their Baal their Lord as the word signifieth serve their bellies serve divers lusts and pleasures yet do they not say they are free we are justified we are sanctified we are redeemed by Christ what contradictions be these free men are freed and delivered from the slavery of their sins yet they serve their sins and are slaves to them can they be free yet slaves Justified men are such as are dead with Christ from their sin He who is dead is freed from sin vers 7. The Margin according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is justified and the Syriack there is set at liberty from his sin now can men be justified from their sins nay set at liberty from them yet be in bondage to them be dead in trespasses and sins They who are redeemed are ransomed and brought again from their former Lords and owners their sins and iniquities as the Apostle speaks 1 Pet. 1.18 Ye were not redeemed with silver and gold from your vain conversation but with the precious blood of Christ Now can men be sold to do evil and be servants of iniquity and live still in their vain conversation yet be redeemed by Christ from their vain conversation If the son make thee free then art thou free indeed Joh. 8. Thou art now redeemed and free only by a strong fancy which thou callest Faith thou thinkest thy self free and redeemed but thou knowest thou servest iniquity I appeal to thee what is there in thee to difference thee from an arrant slave to iniquity but only the conceit thou hast that thou art freed and redeemed by Christ which conceit thou callest faith Now can such a conceit make thee free and redeemed otherwise than by imagination judge impartially of thine own estate He whom the son makes free he is free indeed Thou believest that thou art redeemed and freed from iniquity when yet thou knowest thou servest iniquity Can thine opinion conceit and fancy which thou callest belief make thee redeemed and free I beseech ye weigh this reason that which a man believes if it be true must be before he believes it otherwise he believes a lye no mans belief makes the things he believes to be so but the thing which he believes must first be and then he believes it to be Can the imagination of one of your servants make him a free-man nor can thine imagination call it faith if thou wilt make thee redeemed or free from sin if thou serve sin yet this is the false belief that deceiveth the whole world O wicked imagination how hast thou corrupted the whole earth Such is the deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved and redeemed For this cause God sends them strong delusions that they should believe a lye that they all might be damned who believe not the truth but have pleasure in unrighteousness 2 Thess 2.10 11 12. The fourth point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto holiness Righteousness and holiness however sometime they be distinguished one from the other yet are they also sometime confounded and taken for the same Thus Luk. 1.75 That we may serve God in holiness and righteousness And Ephes 4.24 The new man is created after God in righteousness and holiness but that which most convinceth is Heb. 12.10 11. that which in vers 10. The Apostle calls holiness vers 11. varying the phrase he calls righteousness Hence it is that not only the way and means of attaining unto the everlasting life communion with God and Christ as where St. Paul saith the unrighteous shall not inherit the Kingdom of God 1 Cor. 6.9 and without holiness no man shall see the Lord Heb. 12.14 But also Christ himself the everlasting life is called by both these names for so Christ is not only the holy and the just but likewise holiness and righteousness it self 1 Cor. 1.30 Christ is made unto us wisdom righteousness sanctification and redemption and to come unto Gods righteousness Psal 69.28 and Rom. 6.16 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which signifieth such an accomplishment of holiness and righteousness that the holy and

Ahab that he may go up and fall at Ramoth-Gilead And there came forth a spirit and stood before the Lord and said I will perswade him I will be a lying spirit in the mouth of all his Prophets And he said Thou shalt perswade him and prevail also Ahab was deluded by his false Prophets who humoured him in his sins so that Elijah and Micaiah were accounted his enemies because they told him the truth and would have put him in a way of subduing his true and spiritual enemies his covetousness and pride And I doubt not but it is the condition of many of us that we listen only to such Doctrine as sutes most with our pleasure and ease and if we hear any other that sets us upon Duty self denyal mortifying and crucifying our lusts we count such our enemies because they tell us the truth Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusions that they should believe a lye that they all might be damned who believe not the truth but had pleasure in unrighteousness 2 Thess 2.10 11 12. The Devil fights against thee by false tongues like sharp arrows thou provest angry and pettish the Lord was working thee to a resemblance of himself He was despised and rejected of men a man of sorrows and acquainted with grief He would now demolish thy pettish and angry distemper and work thee to a likeness of himself in patience and meekness what hope is there that thy spiritual enemies should ever be subdued when thou hatest thy reprover and him that discovers them unto thee Consol I hate iniquity and I find the greater opposition that must needs be Job had his name from his enmity against all iniquity the Devil used all his Engines to oppress him but ye have heard of the patience of Job To those who are cast down by sight of their sins be not dejected poor soul God is beginning a good work in thee O but I perceive my lusts very strong and potent in me an enemy must first be discovered before he be overcome while thou wast yet in thy sins and overcome by them thou wast at ease and perceivedst them not thine enemies Rom. 7.7 8 9. This is meant by Luke 11.21 When the strong man armed keeps his palace all his goods are in peace He let the Jews enjoy peace while they were subject to him but now the stronger man is come and begins to grapple with the enemy now thou losest thy former peace O but I find a great confusion in my soul that thou mayst do it cannot be avoided a conflict there must be and that of long continuance before the enemy be overcome There was long war between the house of Saul and the house of David 2 Sam. 3.1 but the house of David waxed stronger and stronger and the house of Saul weaker and weaker And there is great reason this contention should be very long we had deeply plunged our selves into sin that 's easie to do Sed revocare gradum superasque evadere ad auras Hic labor hoc opus est To be able to get out again it will cost a great deal of pains a great deal of strugling besides the Law that discovers our fall and our enemies that keep us down that 's weak by reason of our flesh Rom. 8. Grant the Law were strong yet if we be weak what help is in it Recipitur ad modum recipientis Mean time despair not poor soul there 's hope there will be an end of this conflict to thy comfort if thou be of David's side there will be an end of that conflict between the seed of the woman and the seed of the Serpent when the seed of the woman shall break the serpents head when the true David shall tread Satan under his feet yea under thy feet Rom. 16.20 only be thou of David's followers only observe how they are qualified that are his followers Psal 101.3 I hate the works of them that turn aside How long wouldst thou endure a course of Physick if thou wert sure at length to recover Christ is the best Physician that hath undertaken the cure he comes speedily to thy succour he hath wings and healing under them How long wouldst thou endure a sute at Law if thou wert sure to overcome Thou hast the best advocate the Spirit of God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16.21 Exhort Not to hinder the work of the Lord Let God arise and his enemies be scattered we keep him under and will not suffer him to arise What enemies we are to our own souls Let patience have it's perfect work 't is that by which we possess our souls if we lose that if we hinder the work of that we lose our souls and then wo be to them that have lost patience saith the wise man let the truth free we hold it in iniquity we our selves bind the stronger man as the Jews bound Sampson if we let him free he 'll conquer all our spiritual enemies and make us free if the truth make ye free then are ye free indeed That which is born of God overcometh the world God hath a world yea worlds and the Devil hath a world one at least Setting aside all other significations of the world less pertinent unto this place of Scripture here it signifieth especially 1. The sin and evil of the world the lusts of the flesh the lusts of the eyes and the pride of life 1 Joh. 2.16 2. Or worldly men that lye in sin and evil either the world of wickedness as S. James calls it Jam. 3.6 or the wicked of the world 2 Pet. 2.5 which that which is born of God is here said to overcome Overcoming is the act of him who prevails and is superiour in contention of which victory is the event and issue which is two ways obtained faciendo and patiendo by doing and suffering 1. Victory obtained by doing is the plenary and full conquest of sin and sinful men of the world 2. By suffering is the indefatigable and unweariable enduring the assaults of the world and worldly men with a final frustrating and wearying of them as an anvil and adamant wearieth him who strikes it And both those wayes the first born of God overcomes the world For 1. as the Lion of the Tribe of Judah as a King he actively subdues every enemy and treads the arch enemy under his Saints feet Rom. 16. And 2. as a Lamb he also passively overcomes every enemy Revel 17.14 These shall make war with the Lamb and the Lamb shall overcome them for he is the Lord of Lords Isai 63.3 I have trodden the wine-press alone and of the people there was none with me This is the kingdom and the patience of Jesus Christ Revel 1.9 And as Christ the first born of God so the Saints who also are born of God they overcome the world They subdued kingdoms wrought righteousness

us all to pray as in our short interchangeable prayers between Priest and People O God make speed to save us O Lord make haste to help us O Lord shew thy mercy that 's Christ and grant us thy salvation O Lord save thy people that 's Hosannah So in our Collect for Peace we pray that we may be defended from all the assaults of our enemies Spiritual and Corporal there 's Salvation and the Saviour through the might of Jesus Christ our Lord. And in our Collect for Grace we pray every day That this day we may fall into no sin nor run into any kind of danger but that all our doings may be ordered by his governance to do alwayes that which is righteous in his sight through Jesus Christ our Lord There 's Salvation complete and the Saviour and our Hosannah We hear our Hosannahs also in the Letany as first when we pray for Mercy what pray we else for but the Mercy of God which is the Saviour Luk. 2. When we pray for deliverance from all evil and mischief from the crafts and assaults of the Devil from Gods wrath and from everlasting damnation So when we further pray for deliverance from Spiritual and Carnal Lusts c. what 's this but Salvation from sin that 's the Etymon of the Name Jesus So when afterward in that prayer we pray for positive blessings upon the Church Universal the Governours and all the members of it what pray we else for but for Salvation and preservation unto Gods Heavenly Kingdom and what 's that but Hosannah and what 's the peoples answer to all this but Hosannah Good Lord deliver us and save us and we beseech thee to hear us and so hear us that thou save us and that 's Hosannah again But lest some who complain of reading too many prayers think that I mean to weary them again with a new repetition of the Letany Thus much we may say in general that neither it nor any other prayer which we put up unto God as we ought but it 's either for our Salvation or our Saviour or somewhat in order and subordinate thereunto For example to summ up this point with the Lords Prayer which it self is the summ and abridgement of all we pray for 't is either for Salvation or that which conduceth thereunto or the Saviour himself who is Amen Apoc. 3. and what is all this but Hosannah Beloved I have insisted the longer in our Liturgy partly 1. to inform those that are so devout that they have all our prayers by heart yet so ignorant that they know not what they pray for 2. Partly to inform the irreligious perverse and ignorant if there be any such amongst us as elsewhere I am sure there are who undervalue and sleight our Church Prayers And 3. Partly to exhort us all to use and frequent them oftner than we do they are all Hosannah prayers unto God the Father for Jesus our Saviour and for our Salvation and whatsoever conduceth thereunto Let us be exhorted to unite our Hosannahs unto the Lord who giveth Salvation Motives There is no other name whereby we can be saved but only the Name of Jesus He is Mighty to save Esay 63.1 How shall we escape if we neglect so great Salvation Heb. 2.1 Remember what our Saviour threatens the Jews who neglected it Mat. 23. ult We shall cry many an Hosannah before he come again unto us But what needs this pressing of Hosannahs upon us we are sure of our Salvation Beloved if one should question your Free-hold or Copy-hold or tell ye that the Lease of your House or Land hath a flaw in it that your Title is not good or the like 't would make you look about you how busie you would be presently O what searching for Evidences what examining of witnesses what consulting with Lawyers and you would hear the judgment of all for your whole Estate is called into question I now question thy Title to thy Salvation what canst thou shew for it They that believe shall be saved but thou believest thou doest a fair plea but what kind of faith is it an idle liveless dead faith which St. James calls the faith of Devils or a lively operative and working faith Fides though granted that sola justificat yet Fides quae justificat non est sola Saving Faith hath other Graces necessarily annexed and knit unto it As a Queen hath her train of Maids of Honour attending on her person or as the Bridegroom saith That his Spouse is one Cant. 6.8 9. yet there are saith he Sixty Queens and Eighty Concubines and Virgins without number Saving Faith hath her retinue of other Graces attending on her as hope and love patience meekness and the like Whence it is that the Scripture useth Faith and Obedience the one for the other Neither Circumcision availeth any thing nor uncircumcision but Faith that worketh by love Gal. 5.6 ye have the same sentence only obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God Joh. 3.36 He that believeth on the Son hath everlasting life Mark the opposite but he that obeys not the Son the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not see life beside an harmony of like places By reason of this near union of other Graces unto Faith the Scripture gives Salvation unto them for we are saved by hope Rom. 8. Hast thou hope thou would'st be sorry else Tush every vain man hath hope and therefore ye shall hear this or the like strange asseveration out of the mouth of every desperate wretch As he hopes to be saved 't is so or so much like their protestation who say t is so or so as they are honest men when they are not Is thy hope such no thou hast better hope towards God that thou shalt be saved Give me leave to try this Title too He that hath this hope he purifieth himself even as God is pure 1 Joh. 3.3 Hast thou such a purifying hope such is the hope of all the Saints of God Such was his faith and hope whom this day we commemorate Mr. Chevin his very name sounds Hope in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appeared by his works who preferred the poor members of Christ his Spiritual Brethren and Sisters before his Brethren and Sisters according to the flesh who as Daniel counsels brake off his sins by righteousness and his iniquities by shewing mercy to the poor Dan. 4.27 Hast thou such a cleansing hope such a lively liberal and bountiful hope if thou hast it 's exerted and enlivened by Charity and therefore we may be said also to be saved by Charity so 't is the love of the Truth whereby men are saved 2 Thess 2.10 And without this men believe a lye and are damned vers 11. And to shew that this love of the Truth is included in the belief of the Truth that which he called love of the

us in fear Exod. 20.20 where men are secure careless and without fear the strong man even the Devil keeps the house and all his goods are in peace like them Judg. 18.27 28. Bethreob Repreh Those who divide these two the Love of God and our Neighbour whence it is that they oftentimes go single which should go hand in hand the Pharisees and Sadducees herein are faulty 1. Thus while the best sort of Pharisees were zealous for God they forgot their Love to their Neighbour so did Paul so do the zealous Pharisees at this day And thus on the contrary while the Philosophers taught much of humanity civility and the love to men they were short and cold in their love to God Rom. 1. This was the Sadducees and Herodians sin whom our Lord therefore warns to give unto God the things that are Gods Mat. 22. Thus we have heard what use may be made of our Lord's Doctrine 2. Somewhat we note from consideration of our Master and Teacher himself Obser 1. Christ is our Master our only Master one is your Master even Christ even as the anointing teacheth you 1 Joh. 2. Obser 2. Christ teacheth more than he is desired to teach The Scribe desires to know the first and great Commandment and our Lord teacheth him not only the first and greatest but also the second and less Obser 3. Christ though the only Teacher the wisdom of God yet taught nothing more in Doctrine in Life in Death than the love of God and the love of our Neighbour 3. Somewhat also we may learn from the consideration of the Disciple or Teacher Our Lord tells the Questionist he was not far from the Kingdom of God wherein God who is the LOVE it self reigns the true David who is Christ himself O the happiness of that Kingdom All other Duties though otherwise the best and greatest without this are nothing See Notes on 1 Cor. 13.1 Even the least Duty performed out of Love is highly prized a cup of cold water given to a Disciple is rewarded The very worst and greatest sin against thy Neighbour if without breach of Love pardonable and means provided of God himself for escaping of punishment Numb 35.20 21 22. If he thrust him of hatred c. Deut. 19.9 Whoso killeth his neighbour ignorantly and hated him not in time past God provided a refuge for him vers 6. he is not worthy to dye because he hated him not in times past But that sin though never acted but only affected is by Gods account esteemed murder 1 Joh. 3.15 He that hates his Brother is a murderer What a notable Example hath the Lord Jesus propounded unto us in himself Joh. 15.13 Greater Love than this hath no man that a man lay down his life for his friends Moses offered this for Israel Paul also for his Countrymen Rom. 9. But our Lord Jesus really did so and that for his enemies When we were enemies Christ died for us This you will say was an heroical act and no man is bound to imitate it No what then shall we say to Ephes 5.1 2. Be ye therefore followers of God as dear Children and walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour yea expresly 1 Joh. 3.16 Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the Brethren Do we believe this ought to be done It 's the express word of Truth Joh. 15. yea Mat. 5.44 an harder lesson So is that Gal. 6. Bear ye one anothers burdens and so fulfill the Law of Christ a great and heavy burden you will say but whereas we ease a man of his load either by diminishing his burden or by giving him strength to bear it since not one jot must pass from the Law till all be fulfilled Mat. 5. The true Christian Faith hath power accompanying it For God hath not given us the spirit of Fear but of Power and Love c. 2 Tim. 1.5 6 7. 2 Thess 1.11 and therefore 2 Pet. 1.5 This power stirs up the Love that warms the cold and the dead So the Prophet Ezechiel chap. 37.4 speaks to the dead bones Hear the word of the Lord ye dry bones whereupon vers 7. the bones came together bone to his bone And what is the Christian world at this day but such a field as Ezechiel saw dry bones we bite and devour one another and consume one another The old hatred scatters us and divides us odium est affectus seperationis so that we are like bones scattered before the pit O for an Ezechiel to say to these bones Hear the word of the Lord. Ezechiel what 's that but Fortitudo Dei the Power of God and what saith that Power of God unto these dead bones Joh. 11.25 He that believeth on me though he were dead yet shall he live yea that hour is now come when the dead shall hear the voice of the Son of God and they that hear shall live Joh. 5.25 O let us hear this voice of the Son of God Joh. 13.34 and 15.12 13 17. O let bone come unto his bone Do we not know that we are all of one blood that we are all members one of another O let us bear one anothers burdens and so fulfil the Law of Christ whatever we would that men should do to us let us do even the same to them Let us put on as the Elect of God bowels of mercy Col. 3.12 13 14 15. being called in one body so bone shall come to his bone Let the strong bear the infirmities of the weak and not please themselves Let them that are Spiritual and strong restore and put into joynt again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are fallen that the bones that were broken may rejoyce Let every one please his neighbour for good to edification so shall love cover the multitude of sins Exhort To love our Neighbour as our selves Ye are taught of God to love one another 1 Thess 4.9 yea of Nature Love and Offices of Love proceed from one and the same common Nature Officia proficiscuntur ab initiis Naturae saith Tully out of the Stoicks And St. Paul intimates the same Act. 17. He hath made of one blood all Nations of men The Exhortation to love our Kindred and our Fathers house a man would think should easily find acceptance And this is such suppose towards the greatest stranger He is our Kinsman though somewhat removed This is that which at length must reign Confer with the Notes on Mat. 22.37 Why was the Lord so zealous for David to reign why David that Solomon should reign See Notes as before Matth. 22. Now the God of Patience and Consolation grant us to be like minded one toward another according to Christ Jesus that we may with one mind and one mouth glorifie God even the Father of our

his mouth saith he as honey for sweetness Chap. 3.3 With what terror to the disobeyers of it Zach. 5.2 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flying roll interpreted the Curse that goeth over the face of the whole earth for every one that stealeth and every one that sweareth shall be cut off yea a flying roll Mal. 3.5 or a swift witness against the Sorcerers who bewitch men that they obey not the truth against the adulterers who make friendship with this evil world against false swearers and against those that oppress the hireling in his wages the widow and the fatherless and turn aside the stranger from his right and fear not me saith the Lord of Hosts Object I bind it up faithfully I guild it I lay it up safely what should I do more I read them repeat them and have not the Letters now done their errand No not till thou hast done thy duty what they require of thee Is this all the love thou bearest unto thine husband what canst thou endure to keep at such a distance from thy husband to live from him True it is there is delight in reading and believing the words of truth the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost Rom. 15.13 But is this all the comfort thou takest from thy husbands letters That chaste Matron was not content with this Nil mihi rescribas attamen ipse veni Write back to me my dear no more But come thy self and love me more Dost thou think that the Lord wrote his Word only to be read heard repeated c. would any husband think himself respected sufficiently by his wife that should do no more Doth not a loving wife above all these desire her husbands company There is a joy proceeds from believing so from hope we rejoyce in hope of the glory of God but this falls far short of the joy proceeding from fruition When wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 O with what ardent desire did the ancient holy ones of God pray for the presence of the Bridegroom O that thou wouldest rend the heavens and come down Isai 64.1 He was the desire of all Nations Hag. 2.7 But he is come already Is he come to thee if not to thee what though he were come to all the world surely he is not yet come to thee the mountains are not yet melted at his presence surely thou hast not yet done the great things required in his Letters therefore 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory But vers 13. Gird up your loins c. for the grace that is to be brought unto you at the revelation of Jesus Christ 2 Cor. 4.10 11. Alwayes bearing about in our bodies the dyings of our Lord Jesus Christ Coloss 3.4 When Christ who is our life shall appear then shall we also appear before him in glory Tit. 2.12 13. The grace of God hath appeared teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world looking for the blessed hope and the coming of our Lord Jesus Christ 1 Joh. 1.2 Unto such the life is manifested 2.28 Abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming and 3.2 3 4. Ye know that when he shall appear ye shall be like unto him for we shall see him as he is This this is the high mark of the Christian Calling reading and hearing and repeating the love-letter and fasting and receiving in remembrance of him These are all excellent means but still the Bridegroom is absent Consol Call ye this an argument of God's love unto us that he writes his Law unto us The Letter of the Law kills us 2 Cor. 3. and is it an argument of the love of God unto us that he kills us Truly yes I have hewn them by my Prophets I have slain them by the words of my mouth Hos 6.5 Happy they who were so slain As Dracoes Laws were written in blood No the Lord kills the sin or our lust and appetite unto sin he kills not the man but his lust Happy they who are so slain He kills that he may make alive But the Law causeth wrath Whose wrath doth the Law work God's wrath or mans surely not Gods for the Law is the will of God and Gods own will cannot work wrath in God surely then it must be the mans wrath that the Law worketh when the man lusts to evil and the Law prohibits that evil then the Law crosseth his will becomes his enemy and provokes him to wrath when therefore the Law restrains the man from doing what he would he becomes offended and angry with the Law And so long is the Law his enemy till the man have a good will to the righteousness witnessed by the Law and that he himself through faith have a desire to the good then he is no longer under the Law but under Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are accounted at a strange thing an enemy The word is indeed rendered by the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Text by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all strange too strange indeed Luther's Translation and that of the Low Dutch turns it Kettery that 's Heresie Diodati interprets it a thing belonging not unto them 1. See how deeply t is possible a people may degenerate profundè peccaverunt corruperunt se Isai 31. Hos 9.9 They account the Law a strange thing Exod. 5.2 I know not the Lord and vers 9. Let them not regard vain words Nay the people of God knew not the Law of their God Hilkiah the Priest found the Book of the Law 2 King 22. No marvel Pharaoh knew not when Hophni and Phineas knew not the Lord 1 Sam. 2.12 They proceed from evil to evil and know not me saith the Lord Jer. 9. Paul preaching these great things was held a setter forth of strange Gods Act. 17. Yet marvel not is' t not so with us Avenge not your selves do good to them that hate you c. The doctrine is good but the man that judgeth it is proud or envious or covetous c. he turns not from his iniquity and so understands not God's Truth Dan. 9.13 To boggle and stumble at Divine Truth contained in Scripture what is it but to discover our own ignorance or perverseness or both so Coverdale turns the Text. Though I shew them my Law never so often yet they count it strange Doctrine and so certain all men do and will do till they practise it till they live it 2. Sin estrangeth man from his God and the knowledge of his Laws and therefore whilst we are yet strangers it is no argument that this or that

him Act. 9.23 24. their violent assaulting of him and stoning him Act. 14.19 their stirring up the people against him Act. 17.13 and again in the Temple at Jerusalem Act. 21.27 their binding themselves under a curse to kill him Act. 23.1 2 3. Yet how earnestly soever they sought his destruction he as earnestly desired to promote their salvation So that where the Spirit of God dwells and reigns men look not upon others as ill affected toward them but love them in the Lord and seek their temporal and eternal good with all earnestness Paul knew well what it was to be in Christ and preferred it before all things Phil. 3.8 9 10 11. yea he knew partly what it was to be in heaven 2 Cor. 2 3 4. yea he was not altogether ignorant what it was to be in hell 2 Cor. 5.11 So that this here was not a rash wish nor an ignorant one yet though he knew all this yet for the love of God and men he wisheth himself accursed from Christ Whence learn we that the eminent Saints of God love not to serve their God with that which costs them nothing or that which is of little price and esteem with them 2 Sam. 24.24 Hebr. 11.17.24 25 26 32 33. 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us None of Gods Commandments are impossible to him who hath an abundant measure of the Spirit of God that of loving our enemies praying for them recompensing them good for evil it is one of the hardest precepts Mat. 5.44 yet Stephen and Paul and many others attained unto it That of laying down our lives for the Brethren is an hard Commandment yet here Paul goes beyond it he layes down his eternal life and that not for his loving Brethren but for his profest and deadly enemies Exhort To imitate this heroical and generous love of our Apostle that every man put to his hand to the quenching of this fire which otherwise must burn to the consumption of the whole earth I say unto you love your enemies doest thou believe that this is the will of thy God Add to thy faith virtue O that we knew the value of a precious Soul This is the practice of true Patriots If he cannot do this in the world let him endeavour to do it in himself ye have too many boutefeus and incendiaries who blow the coals of this hellish and diabolical division O that I might be heard who plead for all your defence and preservation O that the fire of Love which our Lord came to kindle that holy Spirit were kindled in every one of our hearts that it might burn up all revenge and hatred and anger that so we might come to be imitators of God Ephes 5.1 Exhort 2. Unto this common brotherly national love consider the desolation of Germany and Ireland proximus Vcaligon yea of this Kingdom in two great parts of it already But how can I love my brethren with this national and common love are they not in open hostility Beloved I praise my God I hate no man living upon the face of the earth and I verily believe there is the like affection and disposition in many of you the Lord increase it Sure I am we have no warrant to hate any mans person But for answer to this doubt which I know troubles many surely our love and hatred must be carried to the objects of them in such order as God's love and hatred are carried unto their objects Now God's love is directed unto Righteousness Holiness and Truth which indeed are himself for the Righteous Lord loveth Righteousness 2. His Love is directed unto his Creature thus Job 3.16 God so loved the world that he gave his only begotten Son c. for 1 Job 4.9 Herein was manifested the love of God towards us because God sent his only begotten Son into the world that we might live through him On the contrary God's hatred is directed unto all iniquity prophaneness ungodliness c. as most contrary and abhorring from his nature Zach. 8.16 2. The Lord also hates the misery of his Creature which consists most in separation from God and therefore the Lord hates divorce or putting away Malac. 2.16 Seeing therefore our God first and principally loves Righteousness and hateth all unrighteousness and iniquity and in the second degree loves his Creature and hates the misery of it Hence it follows that the Righteous God must needs hate even his Creature persevering contumaciously and rebelliously in iniquity Isai 27.11 It is a people that have no understanding therefore he that made them will not have mercy on them As he who should scoure a vessel as in Ezech. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee And thus must our love be proportioned and directed 1. Unto God then 2. to our Neighbour that so many may be made partakers of Gods Righteousness and Salvation 2. Our hatred must be guided against all sin c. And that 1. In our selves then 2. In our neighbours and never proceed to hate our neighbour no nor our enemy unless it do appear evidently unto us that they sin against Knowledge and Conscience and oppose themselves maliciously against God and his holy Spirit and it is an hard thing to know this and therefore a dangerous thing to hate the person of any man We have so manifest a precept that no Christian man can be ignorant of it Matth. 5.44 Love your enemies c. whereby our Lord shews that by anothers hatred of us his nature is not taken away nor ought our love to be alienated from him Mark how artificially he ariseth from affection to words from words to actions and what we our selves cannot by our affections words or actions do we must promote by our prayers This is a singular victory when the injury begins from our enemy that the benefit begin from our selves Bless them i. e. speak well unto them do not reproach or slander them or revile them so 1 Cor. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reviled we speak well again to those who revile us do good to them that hate you pray for them that despitefully use you calumniate you reproach you Thus did the Esseni or Hasidei the third and best part of the Jews who indeed were Christians in their prayers wherefore Remittite condonate omnibus qui vexant vos Remit and forgive all that vex ye Beloved I am not ignorant how cross how unwelcome this doctrine comes to some men it must needs do so since hell is broke loose and the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it lies in the Devil himself Mean time out of the bowels of love unto their Souls I beseech those who ever they are to consider in what

stranger an enemy to our nature fighting against our soul 1 Pet. 1. that enemy which the Saints always complain of until it be overcome by Christ he is always fighting and troubling me saith David Psal 56.1 and St. Paul Wretched man that I am who shall deliver me from this body of death Rom. 7. 2. With consent of the will as vers 19. of this Chapter and this is man's addition unto Gods creation and this is that which for distinctions sake from the other the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil concupiscence which is either 1. Compleat in the will only and this is always evil according to the Rule Omnis completa voluntas pro facto reputatur as the looking upon a woman to lust after her Matth. 9.28 2. Deed also as outward adultery vers 27. of that Chapter These lusts are here meant and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusts of errour which is a misconceit or mistake and a false judgement thereupon arising from similitude or likeness of things As when we approve and allow that for true which is false and contrariwise disallow that for false which is true Whence in the will and affection proceeds the embracing of evil instead of good and the shunning of good instead of evil So that lusts are then erroneous and deceitful when being themselves infected they sway to their inclination the judgement of the understanding which concludes falshood for truth and propounds this false judgement to the will The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seduction or leading out of the way and from the end at which we aim which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to err or swerve from the way and end of it which also signifieth to sin which is nothing else but a seducing and misleading out of this way of Gods Commandments and from him who is the chief good and end of the Law But because in every deceit some confidence is presupposed in the party deceiving proportionally thereunto we shall find that the deceitfulness of lusts is generally seen one of these two ways Either 1. By perswading to a false and erroneous judgement which is the promise of lust As when intemperance perswades us to an immoderate use of the creatures promising us security and ease Or 2. By rewarding those who were perswaded by them otherwise than they promised And that is lusts performance which is two fold Either 1. Depriving them of the good which they hoped for and which their lusts promised them Or 2. Paying them home with an evil which they feared not which their lusts made them secure of 1. The first of these is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there is scarce any deceit wherein ye shall not meet with these Examples are obvious The first which presents its self unto us is the very first that was practised in the world Gen. 3. Where the woman being perswaded by her lusts of intemperance pride and ambition that they should be no less than Gods knowing good and evil and secured of God's threatning that if they eat of the tree they should dye She was both deceived and deprived of the Wisdom and Deity which she hoped for and became obnoxious unto death which she feared not And if we look a little further we shall find that Nimrod and his posterity being perswaded by their ambition to build a Tower and put in Hope that thereby they should get a great name and made secure even for the future of being dispersed they not only failed of their hoped honour but left Babel behind them a Monument as the name signifieth of their confusion and which they thought themselves far enough from they were scattered over the face of the whole earth And before we go out of the same Country of Chaldea we shall meet with a third example of Nebuchadonozor who was sick of the very same disease deceitful ambition as the Text imports Dan. 4.27 which promised him a durable Kingdom and Honour for so he vaunts himself Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty The promise of his deceitful lust which failed him foully in the end for while these were yet in the Kings mouth there fell a voice from heaven saying O King Nabucodonozor to thee be it spoken Thy kingdom is departed from thee and instead of thy hoped honour thou shalt become like the beasts that perish thou shalt be cast out of mens company and thy dwelling shall be with the beasts of the field nor are the lusts of covetousness and luxury less deceitful For observe I pray you what a large promise the rich Mans avarice and riotous lust made him Luk. 12.19 Soul thou hast much goods laid up in store for many years eat drink and be merry But God said unto him thou fool this night thy soul shall be required of thee and then whose shall these things be which thou hast provided Examples of this kind are infinite I would to God our own experience did not furnish us with too many See Prov. 31.30 favour is deceitful and covetousness Mar. 4.19 Let us enquire into the cause of this why lusts are thus deceitful the Apostle acquits God the universal cause of all good things from having any hand in this evil Let no man say when he is tempted that I am tempted of God saith St. Jam. 1.13 for he is intentator malorum so it is in the Latin he suggests not evil unto evil men neither tempteth he any man No no say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man Ecclus. 15.12 Yet lest that God the essential truth and faithfulness who is purissimus actus might be conceived altogether idle we may in part demonstrate the deceitfulness of lusts from him either as occasioning or permitting or some such way wherein he hath no direct or positive action Thus the Lord is brought in consulting who should deceive Ahab and giving way to a lying spirit in the mouth of all his Prophets 1 King 22.20 yet we read that Ahab was deceived before by his lusts of covetousness and ambition vers 3. of that Chapter Thus because the Gentiles though they knew God yet they glorified him not as God but became vain and their foolish heart was darkned God gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies c. receiving in themselves the recompence of their own errour or deceit which was meet Rom. 1 21-27 And because they that perish in sin suffer themselves to be deluded with all deceivableness of unrighteousness and receive not the love of the truth that they may be saved For this cause God sends them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strength of errour

of lusts and tell them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cannot stand with salvation Thus the Jews said that Christ the Truth it self deceived the people Joh. 7. and the Pharisees called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that deceiver Matth. 2.63 And this imputation descends from the Master to the Disciple for St. Paul ranks this among the characters of Christs Ministers to be accounted deceivers and yet to be true 2 Cor. 6.8 And the Primitive Christians as St. Hierom reports were called Impostores Impostors and Deceivers as many are reputed now a dayes only because they discover unto others the deceitfulness of their lusts Yet it cannot be denied but that it 's much to be feared many under this pretence are hardened with the deceitfulness of sin yea so far deceived with their lusts that they think they are not deceived at all nay that it 's impossible they should like those Jer. 7.4 that are deceived with lying words crying out The Temple of the Lord the Temple of the Lord the Temple of the Lord and yet steal commit adultery and swear falsly and come and stand before God in his house and said we are delivered and freed to commit all these abominations For are there not who think they may do all this and yet think nay are assured that they cannot be deceived in the main that they cannot be deceived of their salvation that they cannot miss of eternal life for why the Elect cannot be deceived and they presume themselves to be elect Alas poor deluded men how palpably doth self-Self-love deceive them insomuch that they will not believe the Word of Truth it self Nor will they consider it as a Scripture belonging unto them which St. Paul writes to the Corinthians 1 Cor. 6.8 9 10. Ye do wrong and defraud and that your Brethren know ye not that the unrighteous shall not inherit the kingdom of God Be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind not thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God And lest any one should deceive himself and think to salve all with a quatenus of some feigned distinction or other The Apostle speaks more plain Ephes 5.5 6. Know this saith he that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God And then he adds Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience These things are so evident that who sees them not that hath an eye to see the Lord open the eyes of these men that they go not hood-winked to their own damnation Yet is there a sort of men worse than these so far deceived and besotted with the lusts of errour that they are wholly transformed into the nature of them they are of their father the Devil and the lusts of their father they will do Those who are so habituated in errour and deceit that they believe not the truth when it is told them even because it is the truth Joh. 8.44 45. such as live in errour as the Apostle speaks 2 Pet. 2.18 their whole life is but one great errour We must leave these unto God If peradventure he will give them repentance to the acknowledgement of the truth that they may recover themselves out of the snare of the Devil 2 Tim. 2.26 I hope much better things of you yet let not us excuse our own errours by blaming theirs or think that we are right because they are wrong No no beloved let us rather in the fear of God be exhorted to take heed of being deceived by our own erroneous lusts and that considering 1. The danger wherein we are of being deceived by our deceitful lusts And 2. the danger whereinto our deceitful lusts expose us and 3. the great shame and infamy attending upon both 1. There 's as great danger of being deceived by our deceitful lusts as to the Fowl the wild Beast or Fish when the net is spread and the bait laid for it And therefore St. James borrows his Metaphor from thence He that is tempted saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn away as it were with an book toll'd on and allured with the bait of his own lusts as the word properly signifieth And St. Peter 2 Pet. 2.14 warns us of such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beguil unstable souls as the fishermen beguils the fish And vers 18. he tells us how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They deceive us through the lusts of our flesh 2. The danger whereunto our deceitful lusts expose us will appear if we consider of what our lusts deceive us for what doth the Hunts-man or Fowler or Fisher-man spread his net or lay his bait for the Beast the Fowl or Fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not for a toy or a trifle 't is not to play with all No no Mulier enim viri pretiosam animam capit The sensual thoughts and lusts they hunt only after the most precious soul Prov. 6. And among the merchandise of the woman which is wickedness are the bodies and souls of men Apoc. 18.13 The robbers lay wait for their own blood and lurk privily for their own lives Prov. 1.18 And covetous men who will be rich fall into temptation and a snare and many foolish and hurtful lusts which drown men in perdition and destruction So that deceitful lusts are as foolish as they are hurtful according to the true Rule Ad damnum semper accedit infamia Infamy and shame always attend upon loss 'T is shame enough for a man to be deceived quidvis potiùs quam falli me patiar we would sooner suffer almost any thing than to be deceived 'T is one of the greatest discredits And the Reason is the most of us think our selves wise and would be accounted so by others yea rather than to be thought rich strong beautiful any thing So that a man will yield that another is richer stronger or fairer than himself But Qui velit ingenio cedere rarus erit 'T is a rare thing if any one will yield that another hath more wit or more wisdom than himself Nay many for this reason will endure rather to be called knave there 's some wit required to that than fool so that it is a main principal point of folly and therefore of discredit and shame to be deceived This discredit of being deceived is the greater by how much he hath less craft or wit who deceives us for to be deceived by a Wiseman is a less disgrace as Ahitophel was by Hushai yet that deceit caused Ahitophel to hang himself but to be deceived and befooled and that by a fool what disgrace greater Our deceitful lusts are foolish Nay folly it self in the abstract for the folly of fools is deceit Prov. 14.8 So the lust of

of the Law for them and apply his righteousness unto themselves and imagine that thereby their iniquities which yet are in them are hid and covered They are arrant hypocrits I say not that such are Pharisees or Pharisaical men for the Pharisees performed an outward righteousness and gave outward obedience unto the Law So that he who knew no better way of fulfilling the Law and acted according to his knowledge he was accepted and approved of So our Lord is said to have loved the Pharisaical young man Marke 10 17-21 But they who boast of Christ's fulfilling of the Law for them when yet by breaking the Law even outwardly they dishonour God These are worse hypocrits than the Scribes and Pharisees were Obs 4. The Lord Jesus came not to destroy but to fulfil This sentence what a world of men lay hold on and hence conclude that Jesus Christ hath done and suffered all things already to our hand c. Vide Not. in James 1.22 Repreh 1. Those Opinionists who think that Christ came to destroy the Law that the Law belongs not to them because they are Christians or imagine themselves to be so Dub. What reason is there that although our God hath so clearly manifested his will in his Law and Prophets and hath not spared his only begotten Son but yielded him up to death for us all yea hath raised him from the dead All which is come to pass that all men through the Son of God should be justified freed and saved from their sins And although the Son hath done all and bought men with a price that they being redeemed from their sins death devil and hell might live in righteousness and holiness before him all the dayes of their life Though the Father hath done all this though the Son hath done all this and suffered all this yet neither Law nor Prophets are fulfilled but sin and iniquity is fulfilled the will and lust of the Devil are fulfilled Answ I answer all what God and Christ hath done and suffered for men is made known unto them and why That they might believe on the Son and obey him and so be saved O how plentiful is the Scripture in Testimonies of this kind John 3.16.36 and 12.25 26. Matth. 16.24 1 Pet. 2.21 22 23 24. and 4.1 2. But though the God of truth so abundantly testifieth this in his Word yet alas how few are there in the World who believe him How few are there who believe in the light the wisdom of God the way the truth and the life which is Jesus Christ himself Yea do not most men believe contrary to the Scriptures Do they not believe and love the darkness more than the light the foolishness of the flesh rather than the wisdom of the Spirit Do they not obey the calling and drawing of the Father of lies unto their eternal destruction rather than the calling and the drawing of the God of truth to their everlasting salvation Thus did their Fathers before them Jer. 2.7 8.13 19.5 They follow their own choosing their own opinion not the Law of the Lord and his sure word of Prophesie 2 Pet. Wherefore they long not at all to be loosed and set free from their sins nor know nor consider that they are faln from the true light of life and the true belief of their Salvation and give heed to Spirits of errour and manifold false faiths and manifold chosen holinesses nor do they consider that they love the sin more than the righteousness the darkness rather than the light the falshood and lie more than the truth it self Yet even in this false faith which they have made choice of they boast themselves as if they were now free from the Law justified from their sins and become very good Christians They think and believe that the Abaddon and Apollion is stronger than Christ the Saviour That the Abaddon hath power enough to destroy the Law and fulfil all unrighteousness c. But they believe not that Christ is strong enough to destroy all unrighteousness Esay 53.1 Lord who hath believed our report To whom is the arm of the Lord revealed c. And therefore according to their faith or unbelief so it befals them Job 15.21 22. A dreadful sound is in his ears c. Repreh 1. Those who think and hold opinion that Christ came not to fulfil the Law Repreh 2. Those who condemn obedient men who fulfil the Law for phansies Exhort Since the Lord Jesus Christ came not to destroy the Law and the Prophets let not us who profess our selves his Disciples his Followers Christians let not us destroy them nor let us think that he came for any such end but since the Law is holy and just and good and our Lord Jesus Christ is holy just and good yea goodness it self Hos 3.5 Let us agree with the Law and consent unto it that it is holy just and good and become such And since there is an emptiness in the Law and Prophets until they be fulfilled by obedience since the narrow way of God's Commandments is forlorn and forsaken Even in the dayes of Shamgar that noble Stranger in the dayes of Christ in the flesh and in the dayes of Jael the dayes of the Church of Christ in the Spirit O let us turn us from the broad wayes and crooked wayes And as Hebers house though they had formerly made Covenant with Jabin and Sisara while they walked in the way of Cain So though formerly we have consented to the false knowledge of the subtle Serpent Though formerly we have walked in the way of Cain Jude v. 11. Yet let us with Jael sever our selves from Cain and walk in the narrow way of God's Commandments which leads unto the everlasting life Let us follow the Wise man's Counsel c. Vide Not. in James 4.14 in Supplement NOTES AND OBSERVATIONS UPON MATTHEW V. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye have heard that it hath been said by them of old time that thou shalt not kill for whosoever killeth shall be in danger of the Judgment c. OUr Lord having made a special Preface to his Sermons v. 17 18 19. He now begins the Sermon it self And here we meet with a different Translation and understanding of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was said by them of old time so the Text or to them of old time so the Margin And the Greek words will indeed bear both sences Wherefore let us enquire whether of the two is the more probable They will say by them of old time as we read it in the Text they understood the Rabbins and Teachers of old as if our Lord should say ye have heard that the Rabbins of old have taught the people this Law and this penalty for breach of it But I say thus c. And this sense they rather incline unto because they conceive it our Lord 's main drift in this Sermon to confute the false Glosses and Expositions

as angry with thy brother without a cause Obser 1. Note here with what Authority the Lord Jesus speaks to his Disciples Matth. 7.29 at the end of his Sermon as one having authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 2. What power Christ hath What a Law-giver the Lord Jesus is he gives Laws to the hearts of men his authority reacheth to the ruling of their affections and passions Hebr. 4.12 The word of God is quick and powerful c. Obser 3. There is then in all Believers a possibility a power not to be angry Surely the Wise-man would not say Remove anger from thine heart if we had not a power imparted unto us of doing what we are commanded to do much less would the wisdom of God here who is that one Law-giver say unto every one every one who is angry with his Brother undeservedly and unadvisedly shall be liable to the Judgment c. He is so wise and knoweth so well what we are able to do that unless he knew we have power to forbear wrath and reproachful Speeches He would not threaten us with the Judgment the Council yea with Hell fire He hath power to save and destroy James 4.12 Obser 4. Not only that this was testified by Christ in the dayes of his flesh But the same hath been and is now testified by his Spirit whose voice is that which whispers to the wrathful Soul 1. Cease from anger and forsake wrath 2. Psal 37.8 It was spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was dictated unto David as the title hath it and the same is spoken to thee and me and every one in his wrath if he have an ear to hear it It was he that said to Cain why art thou wrath And why is thy countenance fallen Gen. 4.6 'T is he that speaketh to thee when thou art pettish and froward Reprehension If Christ say this to his Disciples if the Law-giver commands this to those who profess subjection unto him where is our obedience The Disciples of Pythagoras had no greater testimony than their Masters if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was enough If the Disciples said but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said so it was believed all was hush they then obeyed what he said Exhort If the Lord Jesus the truth testifie this be we exhorted to believe it it is a divine testimony and therefore to be believed above all other arguments Hebr. 12.25 from Heaven Our Lord having asked the Pharisees touching the Baptism of John whether from Heaven or of men They answered if we say from men c. If we say from heaven he will say why then do ye not believe him But our Lord speaks to us from heaven Hebr. 12. a greater witness than that of John the Baptist if he speaks to us from Heaven why do we not believe him Signe If we believe him we will obey him we will not be angry with our Brother The Historian reports of Augustus that while he was yet a Child he commanded the Frogs to leave their croaking and they presently obeyed him And shall not the true Augustus have so much authority with us in reverence to whom Caesar would not be called Lord because now the Lord of heaven and earth was born shall he not have that power with us to silence our rage and fury and the croaking of those Frogs who say it is impossible Rev. 16. Shall not he who saith to the Sea be still and there followeth a great calm Shall not he have so much power with thee as to quiet thy fury and passion so that there may follow a great calmness of Spirit Surely the Lord will make good what he saith Psalm 76.20 The fierceness of men shall turn to his praise and the remainder of wrath shall he restrain Axiom 8. It was said to them of old time c. But I say unto you that whosoever is angry with his brother c. This point ariseth from the diversity between the teaching of the Law to the Ancients and the teaching of it to the Disciples of Christ The Law was taught to the Ancients outwardly and an outward punishment annexed thereunto The Law is taught to Christ's Disciples inwardly and established and ratified not only by outward and temporal but also by inward punishments The reason therefore of this diversity will appear from the consideration of the different Teachers and Disciples of the Law for so the Father hath his Disciples Esay 8. Seal the Law among my Disciples And the Son his also who have heard and learned of the Father John 6. the Father imparts his mind and will unto men by a gradual communication and revelation Thus he spake unto the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a necessity for this i. e. in regard of God himself he is infinite c. See Notes on Hebr. 1.1 2. in regard of those of old time Disciples of the Father ibid. 2. Reason also there is in regard of the other Teacher the Son of God and his Disciples the Father sent the Son to finish the work which he gave him to do John 17.4 He imparts a greater measure of light and life wisdom and righteousness unto men He came that they might have life and have it in more abundance John For since the Father was pleased to reveale his mind and will his light life wisdom and righteousness unto men more fully and perfectly How could he impart it more conveniently than by his Son who is the very light life wisdom and righteousness Now as the Father was pleased to communicate his mind and will more fully and clearly so he prepared Disciples such as should be capable of farther illumination and revelation For whereas the condition of the Father's Disciples was but a Spiritual Childhood which differs little from Servantship Gal. 4.1 For the Heir while he is a Child differs nothing from a servant though he be Lord of all The Father was pleased to advance the servile condition of his Children and Disciples to Sonship and freedom Gal. 4.1 2 3. Rom. 8.14 15. And therefore whereas the Teachers under the Law had said unto the Father's Disciples Thou shalt not kill Christ the Son saith to his Disciples whosoever is angry c. Objection If hell fire be the greatest punishment of the damned and he who shall say to his brother thou fool be liable to hell fire what punishment then shall he be liable unto who kills his Brother Which no doubt is a greater sin than to be angry with him than to say unto him Racha than to say unto him Thou fool It is a doubt that troubled one of the ancient Fathers of greatest reputation who starts the Objection and the only satisfaction he gives to it is this doubt saith he forceth us to understand esse differentias Gehennarum that there are differences of Hells And so he leaves the Objection But we read of no more Hells than one though it cannot be denied but that there are

of sinners with hope of impunity and indemnity it shall be well with them at the last that when they die then they shall be saved from all their sins that Christ is their surety and hath payed all their debts for them that God will give them grace if they be elected ones i. e. such an irresistible power so they understand Grace that they shall depart out of the way of sinners time enough and that it is enough to be sanctified only in part that we must be sinners while we live here that we must frequent the Ordinances With these and such like delusions men are easily perswaded to continue in their sins and become proud in their knowledge and give no heed to the adversary who mean time checks them and reproves them So that it is a hard thing to perswade those who walk in the great pride of their knowledge falsly so called and their own made holiness to come down from their high mind whereby they despise all others to walk humbly with their God Yea the Lord supposeth that such as these think lowly and poorly of God and the way of his Commandments So that he requires that they humble themselves to walk with their God Mich. 6.8 Our Lord wisely forsaw that there would be such a Generation of men pretending to Christianity and to be Disciples of Christ who would undervalue the eternal Law of God and not at all regard the Adversary as not belonging unto them who were Christians 3. So that there is great need of a most faithful witness to perswade men out of these misconceivings and to believe the truth Now Christ himself is the Amen the faithful witness who hath in him eminently all the due requisites to the best witness See Notes on verse 17 18. Besides he it is who hath paid the Ransom and made the attonement with the grand Creditor God the Father for all those who are willing to forsake Satan's prison and he puts them in a way to pay their debts Obser 7. Note here Beloved how graciously how seasonably how lovingly and friendly the Lord Jesus warns us of our uttermost peril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God in sundry times and in many manners hath spoken unto us by his Prophets By many works of his providence as by Dreams and by sickness and pains of these two Elihu tells us Job 33. Wherefore is this That he may withdraw man from his purpose and hide pride from him he keepeth his Soul from the pit and his life from perishing by the sword he is chastened with pain upon his bed c. His Soul draweth near to the pit and his life to the destroyers if there be a messenger with him one of a thousand c. Thus Beloved the Lord speaks many wayes unto us and by his Prophets and by his Son who saith in the Text Amen dico tibi Verily I say unto thee c. He speaks for this end to prevent our utmost destruction The Lord speaks once yea twice v. 14. and v. 29. These things worketh God oftentimes twice yea thrice with man to bring back c. We are yet in health and strength O let this goodness of God lead us to repentance Vexatio dat intellectum a fit of sickness may through mercy change our mind Psal 141.6 Then they shall hear my words Obser 8. Those who walk on impenitently in the way of sinners and will not agree with their adversary they are inexcusable though they perish everlastingly The Lord hath testified so much unto thee who ever thou art I say unto thee obstinate and impenitent man thou shalt not come out thence until thou hast paid the utmost farthing Luke 16.27 When the rich man in hell had so much self-love to to his brethren as to desire that they might not come into that place of torment he desired that Abraham would send Lazarus to testifie against them lest they might come thither Father Abraham answers him That they had Moses and the Prophets and that if they would not hear them neither would they be perswaded though one rose from the dead Now consider Beloved in what condition obstinate and wilful men are who will not comply with Moses and the Prophets which Father Abraham told the rich man in hell might be a means so to perswade them that they might not come into that place of torment Yea over and above these that great Prophet whom God hath raised up like unto Moses he hath come and testified unto them that they may not come into that place of torment yet they go on obstinately and rebelliously to their own destruction What enemies are these to their own souls how wilfully do they resist the means of their own happiness See Notes on Psal 94. Obser 9. Take notice how necessary then is the strong Redeemer Exhor Let us be perswaded to pay our debts agree with our adversary while we are yet free men while we are yet in the way Consider how graciously God the Father deals with us how he wooes us to agreement with himself God is in Christ reconciling the world to himself we beseech you be ye reconciled How mercifully he warns us of the iniquity Prov. 7.27 Blessed is the man whom thou corrects How graciously the Lord Jesus deals with us and testifieth what will be the event of our obstinacy Verily I say unto thee thou shalt not come out c. I know well the folly of the present Generation who relie upon a dead Faith and put off all to their surety that he hath paid their debts for them yet he it is who now testifieth against them I say unto thee that thou shalt by no means come out thence Now chuse whether thou wilt believe thine own vain imagination and groundless fancy or the Son of God the truth of God who perswades thee dum res integra to agree or to credit those who tell thee that the Law is impossible that Christ hath paid the whole debt for thee that there is no fear of being delivered to the Judge and to the Officer of being cast into prison and being detained here till thou hast paid the utmost farthing it is the truth that saith thus to thee now chuse whether thou wilt believe thine own lusts or the lusts of men or the Devil himself or the Son of God Consider what a great indignity is it to the Son of God he saith Yea Amen is an oath he swears it and that particularly to thee whoever thou art whom in the mean time dost thou believe the lusts of thy flesh these come to thee as an hook covered with a desirable bait and therefore the Apostle calls them deceitful lusts Eph. 4. and canst thou believe them who are alwayes deceitful or canst thou believe the lusts of men which are opposite unto the will of God 1 Pet. 4. Such lusts are of the Devil himself and wilt thou do the lusts of the Devil rather than the will of God This

question is propounded inwardly to thee even in every deliberate action wilt thou believe Christ or Antichrist or Belial The world lies in the evil one and while thou art an adversary to the Law and the Law to thee thou rather believest the Devil himself who is a liar from the beginning and the father of lies and canst thou believe him rather than the truth of God for whom it is impossile to lie Heb. 6. Consider it and think well of it while thou hast time Thou now followest thy lusts and the lusts of men and the Lusts of the Devil and believest them rather than thou wilt believe Moses and the Prophets just so did that rich man Luke 16. He was cloathed in purple fared deliciously every day and the next news we heard of him he is in hell torments was it his case only or is it common to all who live after their own lusts not according to the Will or Law of God Job 21.13 They spent their dayes in wealth or mirth as in the Margin and in a moment they go down to the grave or hell The Rule stands firm Prov. 29.1 He that having been often reproved hardneth his neck shall suddenly be destroyed and that without remedy Consider thou art yet a free-man thou art yet in thine own power thou hast good and evil light and darkness the blessing the curse thou art yet master of thine own Will thou hast known many who live in great freedom and walk at liberty while they agree with their adversary thou hast seen manifold examples of such fools and blind men as have gone hood-winked into destruction like fools to the correction of the stocks It lies yet in thine own power by agreement upon most reasonable terms to enjoy freedom peace if thou wave these precious opportunities if thou agree not quickly thou art a lost man no more a man no Dominus tuorum actuum thou art out of thine own power like a clod of earth like a piece of timber The adversary shall deliver thee to the Judge the Judge to the Officer c. Yea happy had it been if thou hadst been a piece of wood or a clod of earth happy had it been for thee thou hadst never been born hence are torments poena sensus thou shalt see Abraham c. in the Kingdom of Heaven and thy self cast out Obser 6. There are greater and less debts contracted the unthankful and wicked servant ought to be cast into utter darkness there are small debts farthing yea token mite debts little sins Peccata non sunt paria sins are not all equal not all of one size All debts must be paid even to a farthing even to a mite all sins must be expiated even the least not one jot or tittle of the Law shall pass till all be fulfilled The condition of obstinate men is perpetual imprisonment in the hell of the damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence thou shalt by no means escape this is a truth delivered by Christ in the Gospel a truth confirmed by oath Cons If they who agree not c. shall not come forth c. surely they who agree shall come forth But if they have agreed how came they there I shewed thee before that there is a necessity of conformity to Jesus Christ read Psal 88.1 what his condition was The Ancients understand that Psalm of Christ in his passion ye read not in the whole Psalm one sentence of comfort in that condition and canst thou find any Hast thou not known that the way to Heaven lies by the gates of Hell Is it not yet happy then that thou canst speak the first words of the Psalm and call God the God of thy salvation Is it not happy for thee that thou hast the Lord Jesus with thee Psal 139.8 If I make my bed in hell thou art there Joseph was cast into prison but the Lord was with him Gen. 39.20 21. yea the true spiritual Joseph is with thee free among the dead and as it is said of Joseph in prison so it may be truly said of Jesus Christ Gen. 39.22 Whatsoever they did in the prison he is the doer of it and 41.13 me he restored to mine office and him he hanged The Lord knoweth who are his even every one that departs from the iniquity such an one is taken and the other left Obser Take notice hence how necessary the first dispensation is that of the Father his Law and Prophets Cons Hence we may extract a promise of Divine Consolation unto those who timely agree with their Adversary the Law according to that way which the Apostle used Heb. 4.3 where he draws Consolation to Believers from the threatnings to the unbelievers We who have believed enter into rest as he hath said I have sworn in my wrath that they the unbelievers shall not enter into my Rest so on the contrary according to the Apostle's argument they who have agreed with their adversary they shall depart thence and not pay the utmost farthing he hath agreed with his Creditor Mat. 18.27 and he being moved with compassion hath forgiven him all his debts But when he hath so done to us let us then take heed lest the bowels of compassion be not shut towards our Brother If God hath so loved us then ought we to love one another 1 John 4.11 A man would have expected he should have said then ought we to love him no he prefers the love to our Brother before our love to him in the practice and exercise of it Now take courage who ever thou art a prisoner of hope the pit can never shut her mouth upon the living faith and obedience of faith what became of Joseph ye read Gen. 41.43 44. what 's this to me what Pharaoh calls Joseph Zaphnah paanoah Salvator mundi 6. Our Lord Jesus Christ is to be believed as well when he threatens as when he promises Psal 142. compared with 143. He man the Ezrachite Eccles 4.14 15. the wise man makes this the common condition of all those who are as the little child unless we receive the Kingdom of God as a little child we shall by no means enter thereinto Means 1. Indirect 2. Direct 1. Seek no by-wayes of enlargement Joseph was held two years longer in prison Gen. 41. Esay 50.10 forgive our enemies it 's the condition of God's forgiving us 2. Pay our debts to the Law and Prophets see what they charge us withal It was Abraham's speech to the rich man to whom he tells by what means his brethren might escape the torments of hell 3. Cut off the head of Sheba so Joab's Army shall not devour And the like means of reconciliation is discovered by the Princes of the Philistines David say they will reconcile himself to his Lord by the heads of these men i. e. the Philistines earthy spirits 2. Direct positive means 1. Make friends of the unrighteous Mammon do works of mercy do as the widow did by the direction

pretend to love God whom they have not seen before their brother whom they have seen Soar up to Union with God before they are separated from their sins they imagine Castles in the air as if they had Jacob's Vision and yet have no Ladder that reacheth from Earth to Heaven Love your enemies c. that you may be the Sons of your Father who is in Heaven Means Lay aside all disaffection c. we are commanded to love our enemies to lay aside all evil speaking we are called to blessing and speaking well of them and to do them all good and shun all evil doing all evil wishes and prayers against them all intercession against them such ye read Rom. 9. such come from a legal spirit where ever we find them Do we believe this to be a truth that we ought thus to love our enemies it's great faith that believes all this as our Lord calls the womans faith great faith Mat. 15. It must needs be great faith that must remove these mountains Our Lord upon like occasion saith to his Disciples have faith in God the words indeed are not so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the faith of God as Omnia quae Dei sunt magna sunt Whatsoever is of God is great Add to your faith or in the same faith add vertue or prowess or courage When we have so done then we shall know that it is as feasible and possible as other duties are Pray for help even the Spirit of God Luke 11. if ye that are evil give good gifts to your children how shall not your heavenly Father give you that ask him his holy Spirit c. NOTES AND OBSERVATIONS UPON MATTHEW V. 46 47 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if ye love them which love you what reward have ye do not even the Publicans the same And if ye salute your brethren only what do you more than others do not even the Publicans so Be ye therefore perfect even as your Father which is in heaven is perfect THe other reason of the Law is that the Disciples of Christ should be unlike unto other men and that 1. in the extent of their love beyond the Publicans and that from the inutile otherwise they have no reward 2. in the expression and manifestation of their love in salutations which ought not to be confined only to their brethren and friends whom the Publicans only salute but enlarged also to all men And this is urged by the eminency and height of duty required of them above other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Publicans love those that love them 2. If the Disciples love those only who love them they do only what the Publicans do and have no reward 3. The Publicans salute their friends 4. If the Disciples of Christ salute their friends only they do no more than the Publicans do 5. We ought to be perfect as our heavenly Father is perfect 6. Because the Lord is thus good bountiful merciful therefore be ye perfect as your heavenly Father is perfect 1. The Publicans love those who love them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to buy the customes which he who did under the Romans was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicanus qui publicum redemit namely vectigal who bought the publick toll or custome of things vendible imported these among the Romans were Gratiosissimi apud omnium hominum ordines most acceptable among all orders of men saith Tully viz. because they brought in wealth out of the Provinces But among the Jews now being a conquered people and in subjection to the Romans they were Odiosissimi apud omnium hominum ordines the most odious and hated people in the world and that for divers reasons which we may refer 1. To a Civil Account 2. to a Religious 1. If we refer this hatred to a Civil Account 1. The Publicans were Collectors and such as gathered their money and that among the populacy was enough to make them hated alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men love their money as their blood and their life and soul and therefore him who takes it from them they look upon as such an one as almost kills them 2. They gathered this toll and custome for the Romans who had conquered them and therefore they extreamly hated them so one gives counsel to his Son Take not a Wife saith he out of any Family whereof one is a Publican for they are all Publicans that is Thieves and wicked men 2. They were odious upon a Religious account 1. In that some of them conceived it unlawful to serve a Foreign Power or to have any other Governour over them but God himself or one who should rule over them for God as one of their brethren according to the Law of God Deut. 17. And upon this occasion were many troubles 2. Many of them were wicked men exacting and extorting more then the Law allowed them so that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publicans here Luke 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinners love those who love them vicious loose and lascivious persons and so many of them were esteemed by their own Countrey men who declined their company would not admit them to bear witness Our Lord notwithstanding who came to save sinners conversed with them though he incurr'd the imputation of being a friend of Publicans and Sinners Mat. 11. Yea however odious the persons might be by reason of misbehaviour of themselves in their office yet was not their office in it self unlawful or not to be born and executed by the Jews if so St. John had not given them direction how to behave themselves well in it but would have bidden them give over their office as he doth not but teacheth them how to behave themselves well Luke 3.12 2. The Publicans loved those who loved them This is here expresly affirmed The Reason is evident from the consideration of 1. the nature of Love 2. the Publicans themselves 1. Out of the nature of Love and the causes of it 1. It proceeds from similitude but 2. Among the causes of Love there is none more powerful than to be beloved 2. The Publicans were men most of all hated by all sorts of men and therefore it was their interest and that which very neerly concerned them to love those who loved them especially those of their own profession that so they might as weak pillars support one another as when the air is the coldest the fire scortcheth most by reason of Antiperistasis and ubi majorum limina frigescunt the Publicans because their neighbours love grew cold towards them they loved their own friends who loved them the more fervently Obser 1. Even the Publicans how bad how unlovely soever they were they had some who loved them The Naturalists tell us that the Cuckow though a base timorous idle cruel

them that curse you c. Alas the world by their wisdom know not God and how then can they confess him Judas denied and sold his Lord for thirty pieces thou wouldst not do so no thou wouldst die first Is not Christ the Truth darest thou confess him how then comes it to pass that thou partest with thy Lord's Truth at a far cheaper rate than Judas did happily for less than one of his pieces when it comes between thee and a gainful bargain as if thy Lord Truth were the cheapest commodity that 's bought and sold Alas Truth lies and cryes in the street Prov. 1. fallen there and who thinks it worth the taking up Who dares own that least and poor Grace of meekness who can stoop so low as to take up Christ's humility who can bear his patience who dares own Christ so as to forsake himself renounce his own wisdom who for Christ's sake would part from all suffer reproaches and endure any contempt who can endure to be baffled scorned slandered who is so brave a valiant man who dares thus confess Christ Thou must sure say thou hast no power so to do Is not Christ the power of God O Beloved truly to confess Christ is an excellent Duty and rarely to be found amonst the confessors and professors of Christ themselves The Reason why Christ will confess such before his Father appears from consideration of the Covenant of Grace whereby God hath engaged his Truth and Faithfulness to those who are in Covenant with him As this is Christ's part of the Covenant his confessors have performed theirs they have honoured him It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These have honoured God and God pleaseth to honour them they have served Christ therefore the Father will honour them Joh. 12.26 For ye have fed and cloathed me Mat. 25.34 These more especially Christ will confess before his Father because no man cometh to the Father but by him John 14.6 though it be as true that no man cometh unto him except the Father draw him Joh. 6.44 which is a riddle to many who know little or take little notice of the mutual inward operations of God the Father and him Our Lord foreseeing that upon confession of him before men would follow persecution of his Martyrs from men and that of their precious death there would be a glorious issue a great increase of his Church Sanguis Martyrum semen Ecclesiae He rewards their confession of him with his confession of them Obs 3. They whom Christ confesseth before his Father Christ is in them So the Original words sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will confess in him so much also the Context proves Mat. 10.20 Not you but the spirit of your Father that speaketh in you Do ye seek a proof of Christ speaking in me Obs 4. See the ground of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boldness and confidence observable in the true professors or confessors of Jesus Christ They confess the Lord Jesus Christ 't is the Lord's will they should do so if they do so he will confess them This consideration encouraged David I will speak of thy Testimonies before Kings and will not be ashamed Psal 119. Nor was Paul ashamed of the Gospel of Christ Rom. 1.16 'T is strange what boldness comes from the same principle even in Heathen men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates See Philoxenus infrà Job 13.13 We ought to obey God rather than men Whether it be right in the sight of God to obey you rather than God judge ye We cannot but speak the things we have seen and heard Acts 4.2 Amos 2.12 and 3.8 Obs 5. Confession of Christ must first be made before we can hope that Christ will confess us that 's Gods method which Satan mainly endeavours to invert and pervert It 's a rule worth our learning In malis seperat finem à mediis in bonis seperat media à fine when evil is threatned by God Satan secures us of the end and makes us fearless Ye shall not die 't is a speech that yet sounds in our ears When good is promised as here he promiseth the end though we neglect the means If ye suffer with him ye shall reign with him nay he hath taught us that though we suffer not with him yet we shall be glorified with him A most dangerous piece of Sophistry with it Satan beguiled our first Parents and with it he deceives the Children all the world over Exhort To confess Christ in the midst of an adulterous Generation to keep the patience of Jesus Christ his meekness and humility peace moderation be loving to all men own such as are trodden under-foot it will not want Christ's reciprocal confession He shall appear to your glory and joy Esay 66.5 This day shalt thou be with me in Paradise Consider what contradiction of sinners he suffered against himself Pray to the Lord for his Holy Spirit without which we cannot confess him No man can say that Jesus is the Lord but from the Holy Ghost The Will of our God is our Sanctification 1 Thes 4. Devorandus est pudor That we presume not to call that merit which from the beginning to the end is the pure Grace and Goodness of God 2. Instructions to Christ's Ambassadours Whosoever denieth me before men him will I deny before my Father wherein there is 1. An implicite prohibition 2. An explicite and express commination The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is denying as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is affirming It answers in the LXX to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to lye So that denying here more properly signifieth opposing that Truth which we know as they say Mentiri est contrà mentem iri To know Truth and not confess it but hold it in unrighteousness and to Apostatize from it This Thou shalt not deny me before men Whosoever denieth him him will our Lord deny John 1.20 John confessed and denied not but confessed I am not the Christ Denying is opposed to confessing and because oppositio est mensura sui oppositi therefore as confessing of Christ is not only with the mouth but also with the heart and works and with the whole life the like by the Rule of contraries we may say of denying Christ that it is either with the mouth and word or in the deed and work Tit. 1.16 With the mouth and words denial may be either direct and down-right or else indirect and interpretative 1. Down-right so the Primitive Apostates denied Christ saith Pliny of them 2. Indirect not to confess but to be silent when they confess not at all Now because this denial proceeds from fear or shame in him that denies him hence it is that this question which the Old Tragaedians some time made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether had ye rather I should speak smooth lies to ye or rough truth

except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven We are such as deny our Lord and he will deny us at that Great Day our Lord gives us fair and timely warning of it Mat. 7.21 22 23. Luk. 13.26 27. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father Obser 3. Whosoever the Lord is impartial and without respect of persons Obser 4. If our Lord deny those who yet make some outward confession and profession of him because in works they deny him what shall become of those who deny him both in words and works prophane wicked and ungodly men Tit. 1.16 being abominable disobedient and unto every good work reprobate The Apostles prophesie of such to come 2 Pet. 2.1 2. Repreh 1. Do we thus requite the Lord foolish people and unwise that we are Is not he thy Father that hath bought thee c. Deut. 32.6 2 Pet. 2. 1. Jude 4.18 Obser 1. Observe how the Noble Nature of man is abased and degenerate it needs motives promises and threats of the highest nature to move it but to it 's own duty and threats to terrifie it from its own greatest misery needs consolation for a spur to Divine Glory Christ is the Glory of his people Israel Luk. 2. And shall we who are his people be ashamed of our Glory Shall we turn our Glory to shame Psal 4. Whose Glory is their shame Phil. 3. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour 1 Pet. 2.7 Will a Bride forget her Ornaments Jer. 2.32 Dehort That we would not deny our Lord. Motive He is our Lord shall we deny our Lord He is our Lord that hath bought us He is our owner Even the Oxe knoweth his Owner and the Ass his Master's crib and shall not Israel know his Owner Shall his people deny him the Lord that bought them now God forbid 2. Motive The turpitude of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turpitudo Sign Thou deniest him not thou believest that he was born of the Virgin c. and what great matter is it that thou so believest The Devils believe saith St. James But thou confessest that Christ is come in the flesh and the Devils confess so much I know thee who thou art thou Holy One of God Such a belief as this such a confession may consist with a wicked with a diabolical life and he who confesseth Christ so denies him Both contraries work the same effect fulness and emptiness Prov. 30.8 9. Fulness of any thing but God and Christ inclines us to deny him Fulness of Wealth Prov. 30. Lest I be full and deny thee Bread and abundance of idleness holding the Truth in unrighteousness Honour pleasure when thou hast eaten and drunk to the full then take heed Emptiness and appetite of temporal things they confessed him not because they loved the praise of men more than of God Contraria contrariis curantur Contraries are cured by contraries but herein is required Athletica habitudo Our Lord fills the hungry with good things and the rich he sends empty away Lest your beasts be overcharged with surffetting Therefore Sodom was over-thrown and our destruction comes from the same cause Pray unto the Lord to heal our backslidings Hos 14.4 Obj. But this may discourage some weak and misgiving Soul when it shall consider that Christ is denied by a sinful by a disobedient life and that Christ will deny those who so deny him Alas I have denied the Lord. But so did Peter he denied his Lord yea he forswore his Lord yea he cursed himself if he knew his Lord But Peter went out and wept yea he went out and wept bitterly for it yea by a threefold confession through the Grace of him who looked back upon him and caused him to weep bitterly he expiated his threefold denial of his Lord And if thou have denied the Lord that bought thee either in words or works haply for fear as St. Peter did and now thy Lord looks backupon thee and remembers thee of what thou hast done Go out as Peter did go out of thy lewd company such as he was engaged in but above all go out of thy self deny thy self the worst company of all deny thy worldly wisdom thy vain thoughts thy perverse will and affections which have caused thee to deny thy Lord deny ungodliness and worldly lusts follow St. Peter's Counsel as well as his Example Acts 37. The Spirit was not yet come upon Peter Excidit intrà charitatem non a charitate Therefore our Lord looked on him and he upon Christ O but I have been a Persecutor and Blasphemer yea and as they Act. 3.13 14 15. Hear that other great Apostle St. Paul 1 Tim. 1.16 which happened to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Mat. 12. in the beginning Consol To those who confess Christ before men They must displease men there is no help for it If they have persecuted me they will persecute you saith our Saviour Joh. 15.20 the same life being professed by both Wherever men confess Christ the Life there follows the persecution of the world As he that was born after the Flesh persecuted him that was born after the Spirit so it is now Wherefore did Cain hate Abel but because his own works were Evil and his Brothers Righteous Saul what evil hast thou done c. See Notes on 1 Thes 4.1 Mel exulcerata mordet Honey is sharp when it meets with ulcers but sweet to them that are in health and sound saith the Oratour Therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long read Philosophy among us was yet never troublesome to any Doubtless in a mixt Auditory as most are the honey meets with many an ulcer Men will wince when they are galled and therefore no marvel if the Devil cryed out he was tormented by the Lord Mar. 1. how thinkest thou to escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 26.14 15. I am in your hands but know that if ye put me to death ye shall surely bring innocent blood upon your selves Notes on Exod. 20.7 to the same intent with the former MATTHEW 10.32 33. IT is some refreshing to the weary Traveller when he looks back upon the way he hath past I shall therefore in a few words shew you how far we are gone in the way of God's Commandments and where now we are I have hitherto endeavoured to open the Affirmative part of the Third Commandment the Sanctifying and Glorifying of God's Name in sundry special and principal Acts belonging thereunto The Precept is now Negatively to be considered as it lies in the Text. In the words are these severals 1. The Lord's will is That we take not his Name in vain 2. The Lord will

commended These things saith he I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As there is no necessity so there is no impossibility of sin peradventure they have sinned Medium Neglect not sin as if not worthy to be feared which is and brings with it the greatest evil 2. Be not high minded presume not of thine own wit parts false rules false examples 3. Fear God Love thine own Soul 2. Because Job thought or said so therefore he did so he sent and sanctified his Sons The reason the good man knew well the foul nature of sin and God's extreme hatred of it That the least sin unrepented of offends God leaves a blot upon the Soul disposeth it to the committing of greater sins makes it liable to eternal death excludes it from the City of God into which no unclean thing shall enter Rev. 22. How much more a great sin and one of the greatest such is blasphemy and that the more aggravable from the blessings of God which a man partakes of at a feast in a greater measure and from his own profession that he received those blessings from the hand of the blessed God Another reason His love of God whom he studied alwayes to please and to appease him being provoked against himself or part of himself his children His love also toward his Sons constrained him of whose bliss and happiness he would be assured and therefore would not leave them under the danger of sin though an unknown sin For these reasons Job sanctifieth his Sons But was Job a Priest then that he offered Sacrifice Art not thou a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made us Kings and Priests to God He that offers is a Priest and must have somewhat to offer Obser 1. Behold in Job the pattern of a Religious Parent Whoever thou art Father of a Family or mayest be hereafter abi tu fac similiter consider his true love unto every one that he suffered not sin upon him his care and tenderness over his Children his bringing them up in the nurture and admonition of the Lord Eph. 6.4 Mephibosheth had a fall out of his Nurses arms when he was but a Child and was lame all his life after If we let our nurslings fall out of our arms there 's the like yea a far greater danger Ye read how the unclean Spirit dealt with the young man Mark 9.19 the reason ye have v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was so from a child a secret reflexion on his Parents Obser 2. A Parents suspicion of sin and blasphemy in his Children ought not to break out into wrath and hatred but into a desire of amendment A Physician is not angry with his Patient nor hates him but studies to ease him and bring him to health again Obser 3. If Job were so careful to expiate uncertain sins how much rather ought every pious Parent to endeavour the expiation i. e. the mortifying and abolishing known and manifest sins to sanctifie his Children and endeavour to bring them to repentance Obser 4. Behold a certain character of one truly fearing God such an one as Job was he offers certain sacrifices for uncertain sins Repreh 1. Those who for certain ●●s return an uncertain repentance and mortification Let us eat and drink and to morrow we will die Alas what is so uncertain as the morrow this night before to morrow they may take away thy life and where then is thy repentance and mortification The door of Grace and Mercy stands now open but when the Master of the house shall rise up and shut the door where then is thy repentance and mortification Custome of sin will draw on a Callus an hardness and brawniness upon thy heart which yet may have some tenderness in it 't will cauterize thy conscience which yet hath some feeling in it the soyle of sin may be washed out but if neglected 't will incorporate and turn to nature and then the Blackamore will not be able to change his skin nor the Leopard his spots What then will become of thy repentance and mortification A reprobate mind Atheism c. will seise upon thee and then what will become of thy repentance and mortification Repr 2. What then shall we say of those who defend their former certain and manifest sins and justifie them by adding more and greater As it is said of Herod that he added to all his sins that he put John into prison and doest not thou the same put the Grace of God in thy prison hold his truths in unrighteousness yea reproach vilifie curse and injure those who earnestly endeavour to bring thee to repentance and amendment of life that thou mayest be saved Terrible is that touching Elie's Sons 1 Sam. 2.25 and that of the Prophet to Amaziah 2 Chron. 25.15 16. There is a rule for both Prov. 29.1 He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedy of them that of St. Peter is verified whose judgement now of a long time lingreth not and their damnation slumbereth not 2 Pet. 2.3 Consolation I have been a Blasphemer All sins and blasphemies shall be forgiven unto thee And Peter himself cursed and Paul also blasphemed 1 Tim. 1.13 16. yet repented and believed and so mayest thou NOTES AND OBSERVATIONS UPON MATTHEW XI 28 29 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your souls For my yoke is easie and my burden is light THe true Jephtah sets us a work whoever are his followers to offer up Sacrifice and mortifie whatever sin proceeds from within us and defiles us and the end of the Sacrament and our vow therein renewed puts us upon the same duty A business full of labour and so burdensome that the Prophet complains Psal 38.4 Mine iniquities are gone over my head as an heavy burden they are too heavy for me And therefore our Lord in this Text propounds unto such labouring and burdened ones a seasonable instruction Come unto me all ye that labour and are heavy burdened to let them know that their coming shall not be in vain he promiseth unto them the Rest I will give you Rest But lest men should think a bare coming enough whereby they might get that Rest he prescribes a means how that Rest may be obtained Take my yoke upon you yield your selves to my Discipline and Teaching learn of me learn especially these Graces which ye see eminent in me I am meek and lowly in heart learn meekness and humility And lest that yoke should seem rather an exchange of one burden for another by a Prolepsis he tells us My yoke is easie and my burden is light According to this resolution of the words ye have in them these Divine Truths

14. This is that which we have lately vowed and Covenanted sorrow for our sins and amendment of our wayes and thus thus doing we shall defend this City such wisdom is defence Eccles 7.12 A wise man is strong and a man of knowledge encreaseth strength Prov. 24.5 The Covenant is propounded in a right method Truly I conceive I shall discharge my vocation in good measure and perform my Vow and Covenant if through the Grace of God I shall encourage you to that war Militare militiam Domini They who forsake the Law praise the wicked but they who keep the Law contend with them Prov. 6.28 It is in the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They make a trench they build a wall about themselves God is a wall of fire about such Zach. 2.5 God sets an hedge about such Job 1.10 These are they that have the Promise to dwell safely To such as these it is said Levit. 26.5 6 7 8. Ye shall dwell in your Land safely I will give ye peace in the Land and ye shall lye down and none shall make ye afraid were we such as these how should one chase a thousand and two put ten thousand to flight Deut. 32.29 30. Jos 2.10 O beloved we arrogate all the Priviledges and Royalties of Christ's Disciples and they belong not to us we have no right unto them The drunkard is a drunkard still he hath not left himself he is therefore not Christ's Disciple but the Disciple of Bacchus or Comos which we understand to be meant by Chemosh and is such an one fit for the defence either of himself or others The Glutton is a glutton still and what hath he to do with Christ he is none of his Disciples The Letcher is one of Venus's School not of Christs The Covetous man is Plutus or Mammon's Disciple not Christs The Lyars and the Envious men are the Devils Disciples not Christs O let every one of us sift his own heart and see whether he be not one of these or no Truly Beloved all the power of Satan and Satanical men could not hurt this City were not these Traytors these Rebels haboured and nouzelled and favoured in it I fear more or less by every one of us The greatest and most dangerous enemies are within us and shall we think our selves ever able to defend our selves while we are thus our selves No no let us not trust in an arm of flesh our own or others while we live in our Pride our Drunkenness while we are not Disciples of Christ It 's a terrible Commination unto the rejected Jews which ye read Jer. 37. when the Aegyptians were come into their aid and the Chaldeans were departed from the siege vers 9.10 Thus saith the Lord deceive not your selves or nolite efferre vos pride not your selves though ye had smitten the whole Army I tremble to apply this unto our selves for can we think that while we continue in our undiscipled estate we can ever defend this City No we are the men who betray our City Prov. 29.8 Scornful men bring a City into a snare but wise men the true Disciples they turn away wrath O let us not flatter our selves with our infirmities by which name we call our gross enormities while we are such we are so far from defending this City that we are the men who betray it and bring it into a snare for how can he defend others who is himself as a broken City Prov. 25.28 But what is this all the defence we may use Sure I am this is the best and chief if we make any other defence without this 't is utterly in vain for then only one humane means is used in defence against another a dashing of one vessel against another the striving of the earthly pot-sheards the Covenant points us to this order first amendment of life then giving assistance first wisdom is a defence and then money first we must be so spiritually wise and then such a wise man is strong Prov. 24. Christian defence is not every mans work 'T is true Abraham waged a War and Joshua and David what is that to us if we walk not in the steps of Abraham nor do the works of Abraham if we be not like David men according to Gods heart Doubtless all honest lawful and warrantable wayes may be used for our preservation and defence yea Beloved every free man of this City hath taken an oath which binds him to the defence of it Nay were we strangers in it Captives and Prisoners in it yet being for the time as parts and members of it we are bound to contribute toward the preservation of it Jer. 29.7 And truly beloved if there be any such treacherous men among us as envies us our Lives and Liberties and that which is the use of both our Religion or goes about or ever shall go about to betray them into the hands of Popish Atheistical Bloody men I conceive them a generation of Vipers such as ungratefully eat out the bowels of their own Mother their City or Country Quae charitates omnes omnium complectitur could Tully himself say and unworthy they are to enjoy their safety and preservation in it In a word would God such Achans such troublers of our Israel were even cut off from among us as the Apostle speaks The Lord deliver us from every such evil work and worker and preserve us safe to his everlasting Kingdom Motive If we be Disciples then all the Mysteries will open themselves unto us what a deal of pains is taken by us to open the Scriptures whiles we do as if we set a wedge in the wood against the grain of it whereas the mysteries of the Kingdom are seen only by believing and obedient men which the Vultures eye or curious searchers cannot ken Sign Art thou a Disciple That 's easily discovered to a mans own self and to others 1. To a mans own self Dost thou deny thy self 2. Dost thou love thy fellow Disciples Means are the love of God and our Neighbour if thou have that thou art not far from the Kingdom of Heaven Dan. 9.13 There is no knowledge of the Truth without turning from our sins Repent or turn to God because this Kingdom of Heaven is at hand That we may know them we must depart from the hidden things of unrighteousness For he that will be Christ's Disciple must deny himself and take up his Cross and follow him Repreh Our rude and unmannerly intrusion into Christ's School of Mysteries while yet we are undiscipled and unnurtured while yet we are self-lovers and self-seekers and enemies to the Cross of Christ The great sin of these times and which makes the times perillous 2 Tim. 3.1 as the Apostle hath foretold men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-loving Disciples covetous Disciples and such like horrid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carrying implicit contradiction to the Disciples of Christ Yet even in this undiscipled estate we intrude into the

concupiscence and the excess of wrath when given place unto Eph. 4. Give to God the things of God even all we have and all we are 1 Chron. 29.11.12 MATTHEW XV. 19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of the heart proceed false witnessings and blasphemies I Put both these together in one Axiom though Blasphemy be properly against the Third Commandment and false witnessings against the Ninth yet because blasphemy is such a sin against God his Son and Spirit as false witnessing is against our Neighbour and because there is a blasphemy against our Neighbour as well as against God But because I have spoken lately of Blasphemy out of Mat. 12. and largely enough I shall now but touch upon it briefly and that by way of Application first then let us consider the first of these False witnessing Our Lord in the Second Table of his holy Law provides for the safety of our life by prohibiting murder by forbidding Adultery and Fornication he takes care for the orderly propagation of mankind and preservation of our chastity by inhibiting thefts he takes order for the preservation of our goods when he forbids false witnessing he provides for the safety of our name credit and reputation although the word be of larger extent As therefore Joab thrust three darts through the heart of Absolon so the evil one casts his three fiery darts into the heart of the men 1. The lusts of the flesh which we considered in Adultery and Fornication 2. The lust of the eyes which I noted in thefts and the pride of life which is a main incentive and motive unto false witnessing as I shall shew anon mean time let us enquire 1. What is false witnessing the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word signifieth a false and lying testimony A testimony or witness is the speech of him who bears witness whether it be judicially and in judgment whither he is called to speak the truth or whether it be extra-judicially as in private between man and man whether in speech or in writing In all these and many other cases the testimony or witnessing is prohibited to be false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from diminishing the speech or speaking less than is necessary for discovery of the truth The Hebrew word which answers to it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when the speech agrees not with the things 2. or when the words agree not with the heart and so is 1. properly a lye 2. or when nor heart nor words nor actions reach the end whereat they ought to aim for all words ought to be spoken to edifying 1 Cor. 14.26 And all things done in love 1 Cor. 16.14 2. False witnessings proceed out of the heart for there is a verbum mentis a false speaking in the heart Psal 10.6 11 13. whence the talk of the lips proceedeth The words of the mouth are the counterpart and representation of their idea pattern and exemplar forespoken in the heart Obser 1. The evil heart is the forge of lies and all false testimonies so much appears out of the story of Ananias and Saphira Act. 5.3 4. where the Apostle blames Ananias for giving place to the tempter in yielding and opening his heart unto his temptation Why hath Satan filled thine heart to lie to the Holy Ghost Why hast thou conceived this thing in thine heart Thou hast not lied unto men but unto God Obser 2. False testimony may be given against our Neighbour although we speak nothing of him There is an heart that gives false testimony as well as a tongue a lying heart as well as a lying tongue or lips Mat. 9.3 The Scribes said of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within themselves this man blasphemeth Obser 3. There are many and manifold false witnessings which proceed out of the heart the word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false witnessings which proceed from an envious proud evil surmising and suspicious heart and being come forth hurt our Neighbour by misjudging Mat. 7.1 Eli tells Hannah she was drunk when she prayed in her heart 1 Sam. 1.13 14. Act. 2.13 The multitude said that the Apostles were full of new Wine when they were full of the Holy Ghost That Paul was a murderer because the viper clave to his hand and because he receiv'd no hurt by it he was a God By suborning false accusing giving false sentence against the innocent the Elders and Nobles suborn Sons of Belial to testifie that Naboth blasphemed God and the King 1 King 21. going about as tale-bearers among the people Levit. 19.16 Thus the Apostle blames tatling Gossips and busie bodies who speak things which they ought not 1 Tim. 5.13 speaking fair but intending mischief Prov. 26.24 25. He that hateth dissembleth with his lips and layeth up deceit within him When he speaketh fair believe him not for there are seven abominations in his heart The Apostle summs up many together 2 Cor. 12.20 debates envyings wraths strifes back-bitings whisperings swellings tumults these are some few of the many false witnessings which proceed out of the heart all opposite unto truth which is here mainly to be aimed at Multiplex est mendacium veritas est unica Lies and false testimonies are manifold truth is one and uniform Obser 4. Hence we may learn in part to judge even of the heart it self by what proceeds from thence for Mat. 12.35 An evil man out of the evil treasure of his heart bringeth forth evil things Thus when the heart brings forth false witnessings it 's evident there is a treasure of falsehood in the heart Obser 5. Learn hence whom truly to accuse of evil thoughts murders adultery fornications thefts false witnessing and blasphemies whom else but our own selves our own false and perverted hearts our Lord speaking of the corrupt fountain of them all vers 18 19. twice names the heart as the source whence they all proceed he saith indeed that the envious man sowes his tares Mat. 13.5 which he interprets the Devil vers 39. but unless the heart of man consent to receive them they thrive not there It is true the Devil casts his fiery darts of temptations but they are quenched by the shield of faith in the believing heart He may incite and stir up he may further the sinful birth when these wickednesses proceed out of their heart but he knows not the secrets of the heart unless they be betrayed in habits and gestures in words or actions God alone knows the hearts of all the Children of men but that closet is fast lockt against his and our enemies nor can he hurt us while he is without us Quidam sentiunt sed non consentiunt impinguntur sed non expunguntur aggreditur sed non prosternitur Bernard Obser 6. Hence we learn a character of God's genuine and true people no false witnessings proceed out of their hearts they do not backbite

testimony touching St. Peters Faith and the effect of it Blessed art thou Simon Bar-jona and demonstrates both Faith and Blessedness from the Cause of both for flesh and blood hath not revealed this unto thee but my Father which is in Heaven and adds a promise of a superstructure upon the foundation of that Faith Thou art Peter and upon this Rock I will build my Church And these are the parts of the Text which yet I intend not so to handle but according to the nature of a syllogistical Discourse whose Conclusion being the first part of the Text if we conceive it to have a twofold consideration absolute and respective the words will afford us these Divine Truths 1. That Simon Bar-jona is blessed 2. That flesh and blood hath not revealed this confession unto him 3. That the Father of our Lord Jesus Christ my Father which is in Heaven i. e. our Saviour he hath revealed it 4. And because not flesh and blood but he hath revealed it Blessed art thou Simon Bar-jona 5. The Lord promiseth St. Peter to build his Church upon what he confessed This Simon Bar-jona is not so called as from his Natural Parents but from his Spiritual Father which was John Baptist whose Disciple St. Peter first was before he came to Christ St. Peter is here called Simon Bar-jona which name according to the Hebrew and Syriack is the Son of Jonah Joh. 1.43 so called by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is usually turned filius Columbae whereby they mystically understand the Holy Ghost and St. Peter here to be pronounced born of the Spirit So St. Anselm Rhabanus and the ordinary Gloss which howsoever true in some sort and pious yet is it not so fit for this place since Jonah according to the Syriack manner of contracting is here the contract of Johanna thus St. Hierom St. Austin and others of the Ancients read the words Bar-Johanna and so we find them extant in the last of St. John in the Vulgar Latin And so Nonnus read the words as appears by his Paraphrase on that Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is he whom our Lord here pronounceth Blessed or Happy But how can that be for whether we place happiness in the Vision of God with Aquinas or with Scotus in the Vision and love of God or with the Academicks in the Conjuction and Union with God which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the other two and seems to be more conformable to the word of God Surely if we consider St. Peters errours and ignorance as yet of Christ or his preposterous affections or which was the effect of both his disunion and seperation as yet from Christ as 't is manifest in that our Lord called him Satan vers 23. we may well enquire how our Saviour is here to be understood when he calls him blessed Which that we may the better conceive we must know that the Divine Nature or objective blessedness though in it self uniform and indivisible yet it communicates and manifests it self diversly in proportion to the divers degrees of capacity in men and he who partakes of it in any degree may according to that degree be truly called blessed because he partakes of the object beatifical or God himself who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessed Thus the meek the merciful the peace-makers the pure in heart and the like are called Blessed because united unto meekness mercy peace and purity and such other virtues of the Divine Nature which manifests it self in them Yea to be disjoyned from that which alone makes miserable is to be blessed For blessed is he whose iniquities are forgiven And therefore much more to be united unto God by a lively Faith is to be blessed and thus St. Peter a faithful Apostle and Confessor is pronounced blessed So that the blessedness whether it consists in Vision or Love or Union was but imperfect and in part and admitted of defects for as we know in part so in part we love and as we know and love in part so are we in part united and joyned to God and as we are united and joyned to God in part so we are in part blessed and happy And this is the blessedness of the way according to which St. Peter and every Believer and Confessor is here called Blessed for Vni pro omnibus respondetur saith the Ordinary Gloss Nay the Righteousness of Faith speaks on this wise Rom. 10.9 If thou shalt confess with thy mouth the Lord Jesus and believe in thine heart that God raised him from the dead thou shalt be saved Obser 1. There 's nothing lost by giving Christ his own Peter confesseth Christ to be the Son of the Living God and Christ blesseth Peter for that Confession Thus Nathaniel tells the Lord Jesus Thou art the Son of God the King of Israel our Lord answers because I said I saw thee under the fig-tree believest thou Thou shalt see greater things than these Joh. 1.49.50 Our Lord deals not with false men as when Mat. 22.16 the Pharisees and Herodians say Master we know that thou art true and teachest the way of God in truth Our Lord answers these why tempt ye me ye Hypocrites And when the unclean spirit called him the Holy One of God our Lord rebuked him and commanded him to hold his peace Mar. 1.24 25. Obser 2. Hence as from many other places of Scripture it appears that happiness in some measure may be obtained in this life and that it is not altogether in hope as some imagine but in real and true fruition and therefore the Scripture puts Believers in present and actual possession of bliss He that believeth on the Son hath everlasting life Joh. 3.36 which must not be eluded by spe and re as St. John's opposition will convince a reasonable man Joh. 3.14 15. We know that we are passed from death to life because we love the brethren whosoever hateth his brother is a murderer and ye know that no murderer hath Eternal Life abiding in him for if we have born the Image of the Earthly we shall also bear the Image of the Heavenly Obser 3. So that hence also it is manifest wherein the true and Evangelical bliss and happiness consists not in possession of outward things though in vulgar conceit Beatum esse divitem esse are all one But St. Peter was not pronounced happy till he had forsaken all for the true blessedness consists in the fruition of spiritual things God hath blessed us with all spiritual blessings in heavenly things though Abraham be said to be blessed because God gave him Sheep and Oxen yet he is truly blessed because he believed and who ever are of Faith as St. Peter here was are blessed saith St. Paul with faithful Abraham Gal. 3.9 Obser 4. Who ever are of faith that 's the formality as a faithful man as persevering in the faith whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in

the Hebrew in Matthew signifieth as well to go on as to be happy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessedness is not one dayes work saith Aristotle under this formality as a Believer as a Confessor and so persevering as such Blessed art thou Simon Bar-jona and the contrary thou art Satan thou art accursed But whence is this Faith Confession and Blessedness Aixom 2. Not from flesh and blood so much the next Divine Truth assures us flesh and blood hath not revealed it wherein we must enquire 1. What is the thing here said to be revealed 2. What is the revealing of it 3. What is meant by flesh and blood and 4. How it is true that flesh and blood revealed not this unto St. Peter 1. The thing here revealed in special which St. Peter believed and confessed I find not expressed either in the Original or in any other Translation except only in our English wherefore we may take it as it is left unto us in the Latitude and understand all Divine Truth concerning Christ 2. More specially the thing here revealed is contained in the words before the Text That Jesus is the Christ the Son of the Living God which will appear by comparing vers 20. with this where our Lord chargeth his Disciples that they should tell no man that he was Jesus the Christ. 2. The revealing of which is the removing and taking off the veils and coverings both off divine truth and off our minds and hearts 3. Which is said here not to be done by flesh and blood whereby sometimes we understand 1. Mans nature for all we wash anoint rub paint curle powder adorn pamper and what ever else necessity or curiosity hath found out or In cute curandâ plus aequo operata juventus it 's all but flesh and blood Nor is the best of us by Nature better than what Tiberius in scorn was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth and blood flesh and blood mixt and knod together 2. Sometimes we understand by it sin and corruption for so flesh is sin Gal. 5.17 and so is blood Esay 1.15 But if by flesh and blood sin only were meant Christ should not be partaker of it for he was like unto us in all things sin only excepted and he took part of flesh and blood Heb. 2. And if by flesh and blood mans Nature only were implyed it were not sometimes all one with sin as St. Paul intimates it is explaining one by the other 1 Cor. 15. as Theophilact and others expound it 4. But whether way soever we take the words whether for Nature or sinful Nature and that whether of St. Peter himself out of his own sagacity search and industry or out of the suggestion and information of others 'T is true that flesh and blood revealed not Christ unto him Reason 1. For if by flesh and blood we understand meer Nature the Natural man cannot reveal Divine Truth whether we respect the Divine Truth it self or 2. The means whereby it is revealed or 3. The blindness and ignorance of flesh and blood every one of these will afford a Reason 1. As concerning the Divine Truth it self it 's hid and hath a veil and covering upon it and that both 1. Outward and more gross as the Ceremonial Services of types and figures And 2. Inward more subtil and refined as that of riddles parables and numbers for as in the body of man the most tender and most precious part is covered by some soft one as a film and that by some harder and stronger part as the sight of the eye by the tunicles the brain by the pia mater that by the meninx or dura mater so have the most precious truths of God their next and outward coverings Thus the Ark of God importing God himself or the Divine Nature was covered with a veil that with a covering of Badgers skins that with a cloth of blew The Table of Shew-bread figuring out Christ unto us was covered with a cloth of blew that with a scarlet cloth and that with a covering of Badgers skins But Examples of this kind are infinite Omnia in figura contingebant illis so largely it was anciently read in the Vulg. Latin hence it was that the Jews understood them not for They had not the spirit of Revelation as the Apostle appeals unto the Judaizing Christians Gal. 3. Tell me received ye the spirit by the works of the Law or by the hearing of Faith The Natural man ploughs not with Gods heifer and therefore understands not the meaning of his riddle 3. And of himself he is blind He discerns not the things of the spirit of God saith St. Paul 1 Cor. 2. and therefore cannot reveal them The highest pitch the Natural Man can reach unto is Nature and but Nature as water ascends no higher than the fountain whence it comes That which is born of flesh is flesh He that is of the earth is earthly and speaketh of the earth saith St. John 2. But if by flesh and blood we understand Carnality the lusts of the flesh old Adam or man corrupted by them The disproportion is much greater the Nature qualities and actions of flesh and blood are all contrary to the Divine Nature attributes and actions for what fellowship hath righteousness with unrighteousness what communion hath light with darkness what concord hath Christ with Belial Yea 't is so far from revealing Christ unto us that it 's the chief veil that hides him from us it 's utter darkness darkness added to darkness a blinding of the blind for the Gospel is hid to them that perish in sin whose minds the God of this world hath blinded lest the light of the glorious Gospel of Christ should shine unto them 2 Cor. 4.3 4. Object But have not many wicked men false Prophets false Apostles and others as Balaam Caiaphas Judas flesh and blood in the worst sence preach'd and reveal'd Christ 'T is true but we must understand a difference of Revelations and men to whom they are revealed for Revelations being proportioned unto the divers receptivities and apprehensions of men whereof 1. some are fitted to sense 2. others to the understanding 3. others above the reach of both Men of ordinary capacity who busie not themselves much with Divine Truth may attain unto the first kind of which sort was Pharaohs Nebuchadnezzars dreams But 2. The second sort requires a more sublime and subtil understanding which also hath a genius of divining in it and into such understandings some Divine Truths may glide as a sound into the ear or a light into the eye without choosing either to see or hear And such were Balaams Visions and Revelations concerning Christ He heard the words of God and saw the Visions of the Almighty having his eyes open Numb 24.4 Both these may befall all men alike without difference of good and bad O since Revelation abstractly taken is terminated upon the apprehensive faculties and respects precisely the

Son manifests and reveals the Father and that by the same means for so he reveals St. John Baptist to be Elias promised by the Father and so he reveals the Law of the Father for the veil saith St. Paul remains untaken away in reading of the Old Testament 2 Cor. 3. Which veil is done away in Christ And thus he reveals himself the Way unto the Father that narrow Way of Mortification that only way unto the Father which the Son hath consecrated and renewed unto us through the veil that is to say his flesh Hebr. 10.20 So that henceforth we know no man no not Christ himself after the flesh saith St. Paul So we understand him no man knows the Father but the Son and he to whom the Son will reveal him Mat. 11.27 This was the Ladder from Earth to Heaven with Angels ascending and descending on it Thus the Father seals and imprints his Image on the Son and the Son his Character represents the Father Thus in the Fathers Light who is the Son we se● the Father who is the Light Thus the Law testifieth of Christ and Christ of the Law St. John the Baptist bears witness of Christ and Christ of St. John the Baptist and the one provokes the other The blessed Virgin having conceived the Son salutes Elizabeth who had conceived the messenger of the Father The one salutes and the other answers the Salutation Luk. 1.44 by leaping in the mothers womb As strings of diverse instruments wound up to the same pitch mutually affect each other and grief and joy and other affections of the Soul in one excite and stir up like passions in another But alas how justly may we take up our Saviours complaint Mat. 11. Whereunto shall we liken the men of this Generation they are like unto Children sitting in the Market-place and calling one to another and saying we have piped unto you and ye have not danced we have mourned unto you and ye have not wept Zijim meet with Jim the wild beasts of the desart with the wild beasts of the Island and the Satyr cryes unto her fellow and is heard The unclean lusts of flesh and blood stir vp one another but wisdom cryes in the street God the Father calls unto us and testifieth of his Son and God the Son likewise he calls unto us and testifieth of the Father Thus God speaks once and twice saith Elihu and man regards it not in a dream in a vision of the night he reveals the ears of men He teacheth us by his Law yea he teacheth us by his Gospel and shall we set at nought all his Counsel and receive none of his reproof O Beloved consider I beseech ye it was the greatest aggravation of Solomons Apostacy that his heart was turned from the Lord God of Israel which had appeared unto him twice therefore the Lord was angry with Solomon saith the Text And may not we justly fear lest the wrath of God be revealed from Heaven against our ungodliness and unrighteousness to whom the Father by his Law and Grace hath revealed his Son and to whom the Son hath revealed his Father to whom the Lord God of Israel hath appeared twice if we receive the Grace of God in vain if we imprison John i. e. the Grace of the Lord if we hold the truth of God in our unrighteousness Obser 1. Christ is a mystery hidden Esay 45.15 Obser 2. Note who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who reveals the mystery Gal. 1.15 Obser 3. God the Father reveals them to whom he will See Notes in Mar. 4.11 Obser 4. Because flesh and blood hath not revealed that Jesus is Christ to Simon Bar-jona but the Father Simon Bar-jona is blessed Exhort But Beloved I hope better things of you and such as accompany salvation that you will believe the Fathers Revelation of his Son which indeed seems to be the principal drift of the whole Gospel These things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his name saith St. John chap. 20.31 But every one of us hath believed this long ago We know what St. John saith who is a lyar but he that denieth that Jesus is the Christ Nay he that believeth not this hath made God a lyar because he believeth not the Record that God gave of his Son 1 Joh. 2.22 and 5.10 And do not we believe doth not every one of us every day make open confession of our faith I believe in God the Father Almighty c. And in Jesus Christ our Lord. Sign Alas Beloved would God we did But do we not you your selves shall judge 1. Without controversie 't is a great mystery of Godliness God made manifest in the flesh and believed on in the world saith St. Paul And shall we think that every one knows it that every one believes it yea we may renew the Prophets question Who hath believed our report who hath believed the Fathers Revelation of his Son For do not most men rather heed the suggestions and revelations of flesh and blood like those in the words before the Text Do they not think that Jesus is John the Baptist that he is Elias or one of the Prophets for while we pretend Christianity contend for types and figures as difference of meats and Sabbath dayes which Moses in his time said were a sign and St. Paul calls them a shadow of things to come Do we not in effect deny that Christ is come and say that Jesus is one of the Prophets And whereas the true Christ of God points us to enemies within us those of our own houshold and teacheth us to love our outward enemies to bless them that curse us to do good to them that hate us that we may be the Children of our Father which is in Heaven If we hate our outward enemies if we rejoyce at the effusion of Christian blood under the name of Antichrist or his Followers or what name soever and out of our bitter and bloody zeal as it were pray for fire from Heaven to consume them do we not say that Jesus is Elias or some other not of so mild a spirit Alas we know not of what spirit we are For the Son of man is not come to destroy mens lives but to save them We wrestle not against flesh and blood saith St. Paul but against spiritual wickedness in heavenly things and against the lusts of the flesh which fight against the soul These Scriptures are most evident and undeniable according to the constant tenure of the Gospel if any place of Scripture sound otherwise how seemingly plain soever let us suspect our own judgments as tainted by the wisdom of the flesh and conceive that even there may be understood enemies within us And that the Scripture there speaks according to the oeconomy of the Law Remembring what St. Hierom saith that in the Scripture Nullus apex vacat mysterio and what

and the Majesty for all that is in the Heaven and in the Earth is thine thine is the Kingdom c. both Riches and Honour come of thee c. vers 14.16 O Lord our God all this store that we have prepared to build thee an house for thine Holy Name cometh of thine hands and is all thine own Obser 3. The bounty of God unto his Creature though they be the things of God yet he allows us the bestowing of them He doth as it were yield unto the man his own right and interest that he may perform his duty as if Caesar should lend his Subject money to pay himself tribute Of thine own do we give thee When we have fail'd he puts us in a way of paying our debts few Creditors do so and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turn'd as well render unto God c. Obser 4. Gods Service is a free Service Donatio est liberalis datio give unto God God is free in giving his Graces unto us and he would have us free in giving him of his own God loves a chearful giver Obser 5. Gods service is a just service a reasonable service Rom. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Render Obser 6. Hence we learn who are and ought to be accounted the truly Godly who but they who have and give or render unto God the things of God not they who only know the things of God for we know that we all have knowledge 1 Cor. 8. Nor they who have the things of God but detain them in unrighteousness Obser 7. How unjust then are they who render not unto God his own this very neglect unman'd Nebuchadnezzar he was not thought fit longer to be a man than he gave Glory unto God Dan. 5. And because Belshazzar his Son knew all this yet humbled not his heart he lost his Kingdom and Life vers 22 23. The like befell Herod the King who because he got credit by an Oration and gave not the Glory to God he was eaten up of worms and gave up the Ghost Act. 12.23 How dreadful then is the issue of abusing and mis-imploying the things of God if the very not-giving glory to God have such fearful events Such are the holding the truth of God in unrighteousness knowing what we should do yet doing what we should not Look I beseech you what a train of other sins this leads Rom. 1. from vers 18. to the end Holding the strength and power of God in pretence of weakness letting it lye idle by them Such are they who deny the power of Godliness which yet have a form of it Abusing the strength of God to wilful rebellion against God yea abusing that strength unto all ungodliness insomuch that there is no evil done in the City but Gods power and strength hath been abused to the doing of it Amos 3.6 Esay 45.7 'T is Gods strength which the drunkard abuseth to the bearing of strong drink against whom the Lord denounceth a woe because they abuse the strength of God to the lusts men Wo unto them that are mighty to drink wine and men of strength to mingle strong drink Isai 5.22 'T is Gods strength whereof the thief robs God when he layes wait for blood 'T is Gods beauty and comliness for so he calls it Ezech. 16.14 his ornaments they are and his Jewels his Gold and his Silver which are abused to wantonness and lasciviousness to whoredom and fornication to the invegling and entangling of young men void of understanding as is said of the whore Prov. 7.7 c. 'T is his love for all our love is his in this Mat. 22. which we prostitute unto things abominable Hos 9.10 'T is Gods hope for he is the God of hope Rom. 15.13 which we thrust away and place in vain things which will not profit us but shame us in the latter end 'T is Gods Faith for he is the Author of it Eph. 2.8 which we credit out to the believing of a lye 2 Thess 2. 'T is Gods fear for so he calls it Mal. 1.6 my fear which we give unto men and forget our Maker Esay 51.12 'T is Gods humility for to him 't is due Mich. 6. which is abused to the worshipping of Saints and Angels Col. 2. 'T is Gods worship i. e. his blessing his glory his wisdom his thanks his honour his power his might all which are Gods worship Rev. 7. which are abused unto the Creatures Rom. 1.25 'T is Gods precious time which we trifle away in satisfying our youthful lusts and not considering the day of our Visitation This is such a sacriledge such a robbing of God as most men are guilty of and I fear not very many fewer consider it These all these goods of God we have wasted and mispent his Truth Strength Beauty Love Hope Faith Fear Humility Worship ●●d precious Time we have lain them out on Carnal things and things that will no● profit us in the latter end We are not debtors to the flesh yet we have laid out all these things on the flesh we have paid them in our own wrong they must be paid again Agree therefore with thine adversary and that quickly But whether is more injustice to give light unto darkness or darkness unto light the things of God to the Devil or the things of the Devil unto God For what shall we say unto those who give unto God their sins and say that he is the Author of them who say either 1. Directly that they are given up to commit abominations Jer. 7. or else 2. Obliquely denying that God gives them strength to pay their debt unto him Exhort To be just and upright in this point to give God his own 1. Remember I pray you the reasons before named 't is no more than equity we are exhorted unto to pay our debts unto God 2. God calls for them and challengeth them at our hands 3. We our selves have often promised and vowed to pay them 4. All which prove that it 's a great injustice to detain them for if it be a crying sin to detain our neighbours goods from him how loud doth that sin cry which is against God who is justice it self 5. Add hereunto the liberality of our Creditor the debt we owe him 't is but of his free love and mercy that he lends us all we have or are we have no greater plea when we require our debts than to say we lent the money freely out of our own purses 6. Who would run in continual debt and danger of Law and hang upon every bush and therefore our Saviours advice is to agree with our adversary quickly Mat. 5.25 7. Consider how freely they live who pay all their debts 8. That which in this case seems most of all to hinder our performance of this Duty 't is this we fear we shall be meer bankrupts and lead a tedious and irksom life But we are deceived there 's no loss in making such a deed of gift

the things of God proceeding from the Father of Lights 1. Generally and largely in the first point Then 2. As they are contracted and gathered into his Image in the second point 1. Generally and largely we heard lately that Christ is a King hath a Kingdom and reigns for ever and ever and therefore it followeth by good reason that he have all honour obedience and service befitting a King the Lord himself reasons so Mal. 1.14 That which was torn and lame and sick the people brought for an offering unto their God whereas they ought to have brought that which was strong and sound and whole Wherefore he curseth the deceiver who hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing why for I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen After the same manner our Saviour also reasons Mat. 22.21 Give unto God the things that are Gods In the words themselves we have these Two points 1. We have the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The things of God we ought to give unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason How come we by these things of God How otherwise then from the free Grace and bounty of God Job 2.5 Joh. 1.3 And these things of God must needs be in us for whereas man is ordained to an higher end than weak Nature can of it self reach unto even the Eternal Life and the Divine Nature whence he is estranged Such an excellent end cannot be advanced otherwise than by sutable means which are the things of God which cannot be known otherwise than by the Spirit of God 1 Cor. 2.11 Obser 5. We have something of God in us This is a ground for the judgement of Charity The Pharisees and Herodians to whom our Lord speaks in the words before the Text were the greatest enemies our Lord had in the dayes of his flesh yet he acknowledged they had something of God otherwise he had not bidden them give it unto God yea ungodly and unrighteous men against whose ungodliness and unrighteousness the wrath of God is reveiled from Heaven Rom. 1.18 even these have some truth of God in them which they hold in unrighteousness The wicked and slothful Servant had one Talent Mat. 25.16 though vers 19. he is said not to have it because he used it not but surely he had it otherwise it could not be taken away from him How much more may we say this of those who are believers Eph. 4.7 Vnto every one of us is given Grace according to the measure of the gift Christ Esay 9. Vnto us a Son is given c. The manifestation of the Spirit is given to every man to profit withal 1 Cor. 12.8 Obser 6. God is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without witness unto any since he testifieth inwardly unto them his Eternal Power and God-head Rom. 1.19 20. Repreh 1. Those who reject despise and censure others as empty of all Grace as having nothing of God in them of such as these our Lord speaks Mat. 5.22 He that saith to his Brother Racha shall be in danger of the Counsel but whosoever shall say Thou Fool shall be in danger of hell fire O that they would advisedly consider this who too sharply and severely censure others O Let us rather consider that though we have attained to some measure of the heavenly gifts though we have attained to some measure of the Divine Light yet have we darkness mixt with our light Repreh 2. Those who know and acknowledge themselves debtors unto God yet think that the meer reading or hearing of the Bond read is the payment of it What else mean we when we come to hear the word of God which testifieth our debts unto God that we owe him all our love service obedience What would ye think of your debtors if they should so deal with you Repreh 3. Those who give the things of God to the Devil little do men consider this how prone they are so to do when any thing happens that's strange whether in Natural things or Spiritual as men they reason presently that the Devil doth them or they are done by the Black Art or 't is some stratagem of Satan Thus men reason touching the Magnetical Cure and many other secrets in Nature which lie hid from most men that they are wrought by the Devil how then doth God work all in all 1 Cor. 12.9 10 11. He sent his Word and healed them Psal 107. And thy word O Lord healeth all things Wisd 16. But happily Satan may work the same effects also No Esay 44.24 I am the Lord that maketh all things that stretcheth forth the Heavens alone that spread abroad the Earth by my self Dan. 4. He doth what he will as well in the Virtues and Powers of Heaven as with the dwellers on the Earth This is proper to God himself and no less than Sacrilege to impute any such strong effect unto the Devil Psal 72.18 Blessed be the Lord God the God of Israel who only doth wondrous things and Psal 36.2 O give thanks to him who alone doth great wonders his mercy endureth for ever And as this is true in Natural things so likewise in Spiritual Mat. 12.22 Satan hath the power of death Hebr. 2. and death and destruction entred into the world by the malice of the Devil Wisd 2. Esay 54.10 I created the Smith to blow the coals c. 1 Pet. 5. Leo rugiens Repreh 4. Who give their own things unto God or rather to the Devil such as impute their sins which are properly their own unto God himself Confer Notes on Rom. 6.19 Exhort 1. Receive not the Grace of God in vain 2 Cor. 6.1 God himself is the worker of it in us Esay 26. 2 Cor. 12.6 Operatur omnia in omnibus Confer Notes on Hebr. 1. He makes his Angels Spirits And as God is the Author of all Natural being so of the Spiritual also He it is who works in us to will and to do the Author of Repentance and Faith and Hope and Love he who makes friends of God to do whatsoever he commands them Joh. 15.14 and Prophets such as may teach others Exhort 2. Know then and consider O man that what thou art and hast in thee is not thine own Thou art a Vessel and a Vessel is made to hold something in it Thou art a Temple Give to God the Glory of his Providence Render unto God the things that are Gods The things that are Gods may be considered according to the nature and kind of them or according to the degrees of them 1. According to their Nature so the whole Image of God all the Graces of the Spirit 2. According to the degrees of them so the Glory of them all is to be rendered unto God so 2 Cor. 3.17 18. NOTES AND OBSERVATIONS UPON MATTHEW XXII 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

it aims higher Solomon is Jedediah the Beloved or Love of God the Type of Christ in the Spirit 2 Sam. 12.25 Jedidiah Charity the bond of perfectness Col. 3.14 and vers 15. the true Solomon the true Peace of God that rules in the heart a type of the true Solomon the Prince of Peace True it is that not only every known reigning sin but also the shews of Vertue and Piety these labour to obtain the Kingdom Thus Saul i. e. the Law would have killed David Thus Absolon a type of those under the dispensation of the Father Thus Adonijah 1 King 5. i. e. Knowledge the Abomination of Desolation Dan. 12. and for this end he gets Joab over the Host Abiathar the Priest pretence of Holiness but Zadock Benajah and Nathan Holiness Edification and the Graces of the Spirit these were not with Adonijah Thus the Scribes and Pharisees opposed the Kingdom of Christ but maugre all the opposition of the Law maugre all the opposition of Science falsly so called yet have I set my King upon mine holy Hill Psal 2. The love of God shall be the first and greatest Charity shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriac Interpreter inverts this order This is the great the first and so doth the Hebrew Matthew set out by Munster so likewise doth the Vul. Lat. howbeit because the Greek here which our English Translation followeth mentions the first first and the parallel place Mar. 12.28 29. speaks of the first Commandment only 1. I shall shew the reason why this Commandment is said to be the first 2. Then why it is said to be the great or greatest of all the Commandments which done I shall 3. Make use of all unto our selves 1. Why is this Commandment said to be the first Divers wayes a thing may be said to be first and before other I shall name here only those which are most proper to our purpose which I shall reduce unto these two respects 1. In regard of the Law-giver 2. In regard of man to whom the Law is given 1. In regard of the Law-giver he himself is the first and chief good yea all good Ostendam tibi omne bonum Since therefore love is naturally carried unto goodness and first in order of dignity unto the first and chiefest good there is good reason why we should first love him and consequently this should be the first Commandment 2. Next to the order of dignity is the order of intention or the end which the Lawgiver aims at and hath first of all in his mind and that certainly is the love of God 1 Tim. 1.5 The end of the Commandment is love For howsoever the knowledge of God must precede in order of time because not only Ignoti nulla cupido there is no desire of that which is unknown but also there is no love no hope no fear no joy in a word no affection at all toward that whereof there is first no knowledge we cannot love desire hope fear God unless first we know him yet this is to be understood in order of time as for the order of intention which God aimed at he would not that the man should rest in a contemplative knowledge of God but should be affected according to his knowledge which must cease but love must remain 1 Cor. 13. Nay Charitas intrat ubi scientia foris stat yea although fear go before love according to that Primus in orbe Deus timor fecit timor est prima mensura Divinitatis yet that is to be considered in regard of the mans fall'n estate for fear of punishment had never been unless first sin had come into the world as ye may observe Gen. 3. And initial fear makes way for love as a serviceable means unto the end which being obtained and perfected as principally intended fear is cast out as being used only as a means to obtain the end with which it cannot consist As Physick having brought us to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good habitude of body is it self purged out and therefore the Wise Man saith Ecclus. 25.5 That fear is the beginning of love c. 2. This Commandment to love the Lord our God c. is first in regard of man and that both 1. In regard of his Obligation to act towards his God and 2. His Principle of action 1. In regard of his obligation to act surely the work of Creation and Preservation whereby Gods prevents the man layes the first obligation and tye upon the man to love and to be thankful unto his God as I have shewn which truth the Gentiles held in unrighteousness as the Apostle proves Rom. 1.18 21. 2. His principle of action which must be In obedientia Charitatis Consol Oh but these are evil dayes the evil dayes cannot hinder thee from union with thy God Psal 17. The Prophet having complained in like sort comforts himself vers 15. As for me I will behold thy face in Righteousness and Rom. 8. Nor height nor depth shall separate us from the love of God May it not be feared thou lovest him with half thy strength as an harlot willing to be forced thou lovest the world or the flesh or the pride of life or some or all of these and that causeth thy disturbance Thou canst do what thou canst do no man in his wits but will yield to that to love the Lord with what power thou hast love him with all thy heart know he searcheth the heart love him with all thy soul he hath made us this soul and knoweth it love him with all thy strength all power is his and he knoweth what power he hath given thee Try how far thou canst love him no man knows what he can do till he hath tryed The Pharisees of old knew very much of Gods Word and spake very much of it and they of all others most reasoned with our Saviour concerning God but our Lord tells them I know saith he that ye have not the Love of God in you Joh. 5.42 And we may say the like of the Pharisees in these dayes they are great talkers of God and of Religion like Amorites and will know all things knowable but bitter men they are so Amorites also signifie and therefore they have not the love of God in them We know that we have all knowledge which puffs up and makes proud but it 's Charity that edifieth and builds up 1 Cor. 8. That knowing Knowledge is the dust the food of the Serpentine Generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes even the knowing Knowledge which Jehu cuts off so the Chaldee Paraphrast renders 2 King 9.8 him that pisseth against the wall and therefore David prayes Psal 90. That the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise head not a strong head-piece Sign How canst thou

of Seth and Shem and Abraham and Rechab and the Esseni or Hassadei 2. There are also Scribes and Pharisees hypocritical men There are prophane men without number We enquire now touching the Scribes and Pharisees such there are without doubt who sit in Moses John Baptists and Christ's Chair who teach the Law Repentance and the Gospel of Christ Yet it cannot be denied but many of us say and do not as they tell a story of the Lacedemonian Ambassadors resident at Athens that they being at a Play and an old Athenian coming in and no Athenians giving place to him the Lacedemonian Ambassadors arose and gave the old man room among them whereupon one said That the Athenians a learned City knew what was just and right but they did not act accordingly but left that to the Lacedemonians who were most illiterate men Would God this were not most true of many of us who teach the Doctrine of Moses John Baptist and Christ that we sit in the Chair of Moses John Baptist and Jesus Christ and have the Key of Knowledge but enter not in our selves nor suffer others to enter in that would 3. The multitude and Disciples must not do according to the works of the Scribes and Pharisees The words contain our Lord's Second Precept which is negative a prohibition of following the Works of imitating the Life and Manners of the Scribes and Pharisees Here are these three Axioms 1. The Multitudes and Disciples must not do according to the works of the Scribes and Pharisees 2. They say and do not 3. Because they say and do not therefore do not ye according to their works Which I shall speak of only as they contain our Lord's Doctrine 1. Do not ye after their works 2. And his Reason Because they say and do not Observ 1. The works of the Scribes and Pharisees were sinful unjust and ungodly Obser 2. The Lord knows how flexible how prone we are to follow what is evil especially in him who teacheth what is good how much inclined we are rather to imitate the evil Life than the good doctrine of our Teachers Obser 3. The grace and goodness of the Lord Jesus Christ He would not that we should follow the evil Be not conformed unto this world Rom. 12.1 3 Joh. 11. follow not that which is evil 2. Our Lord gives the reason of this point they say and do not Reason What reason is here why they say and do not what they say is from conviction of their judgem●nt according to the Law of God and is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dictate of their Conscence But what they do is from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impetus of their own will and affecti●ns See Notes on Rom. 6.19 For howsoever naturall● the will ought to follow the dictamen intellectus the dictate of the understanding and last result and conclusion of it yet it 's hurried away by the violence of the se●sitive appetite As the daily motion of the primum mobile naturally should carry ab●ut all the inferiour Orbs but beside and contrary to this motion every Planet st●als its own proper motion And thus though the Scribes and Pharisees teachers of heavenly things had motions from the Law of their mind inclining them to act according to the Law of God yet the violence of their appetite swayes them contrary thereunto And therefore Jude calls such wandring stars Jude vers 13. Besides t●ere is a false doctrine a damnable heresie brought in by such Teachers whereof St. Peter warns us 2 Pet. 2. Who tell us that it 's impossible to be exactly obedient u●to Moses's Chair That they that go about to fulfill the sayings of the Scribes and Pharisees think to be justified by their works or to merit by them If we say we have no sin we deceive our selves and the truth is not in us and therefore that we may not deceive our selves and that the truth may be in us that we may be Orthodox we must be sure to have sin what ever comes of it This Doctrine eats like a Gangreen and spreads it self like a Leprosie over the whole Christian world so that whosoever shall affirm that it 's possible through the power of God and of the Lord Jesus Christ to do the sayings of the Scribes and Pharisees to be obedient unto Moses's Chair He is almost generally believed to be heterodox a man of an erroneous judgment one that holds strange opinions in a word a very dangerous man Obser 1. Note here the wonderfull Grace and wisdom of our God in preservation of his Truth in the world even in a perverse and crooked Generation The Scribes and Pharisees say but do not yet in that they say though they do not they acknowledge what they say ought to be done The People who are Auditors hear but do not yet will confess that what they hear ought to be done And thus in both the only wise God preserves in the Consciences even of wicked men a testimony unto his Truth and a witness in ungodly men against themselves Thus the Lord kept his Truth by the testimony of the false Prophets Balaam and others and over-ruled them by it For truth hath commonly an influence upon a sublime understanding and without the choice of men slides into their minds when they think not of it as the light shines into the eye that 's open without the mans choice As Balaam is said to have his eyes open Numb 24.3 So that a false Prophet a Scribe or Pharisee may have a glimpse of truth yet without any special favour of God because truth respects the understanding according to which a man may be said to be subtil acute knowing learned but according to that he cannot be said to be good just or honest for Charity according to which one is said to be good just or honest is an act of the will since therefore the act of the understanding what is true precedes the embracing of it by the will a false Prophet Scribe or Pharisee may retain truth in his understanding and teach it without any will or love unto it Obser 4. The will of the Lord is that we should do after the sayings and doings after the doctrine and works of those teachers whom he sends unto us And the reason is the Precept is a dead thing that seems impossible untill it be brought to life by the Teacher or others and then it 's made appear to be not only possible but feisable and practicable The Apostle propounds not only what he had taught unto the Philippians Phil. 4.8 Whatsoever things were true c. but whatever they had both learned and received and heard and seen in him to do vers 9. who would think that the precept to love our enemies were possible unless some there were who practised it Saul thought it so till he found it practised by David upon himself Observ 5. The Doctrine of the Scribes and Pharisees is to be diligently

presuming at all adventure that they are Elect and chosen of God who never passed the furnace of humililiation nor have kept or known the word of Christs patience nor have received the unction from the holy one out of a presumption which they call Faith they imagine themselves elected ones and hence conclude that they cannot finally be deceived what ever they do As from a like phrase c. See Notes on Rom. 12.18 And surely they who believe in the Lord Jesus Christ that he is the way the truth and the life the wisdom of God and power of God they will very hardly be deceived or mislead from the Doctrine of Christ for in the Primitive times there was that firm faith and perswasion of divine Truth in the Christian Church that Galen expressing a thing impossible used this Proverbial speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye may sooner and easier make Christians unlearn their Christian Doctrine which is as much as to say it is impossible they should And Austin reports an Oracle of Apollo when one asked how he might bring his Wife off Christianity Thou mayest saith the Oracle sooner write letters in a swift running River or fly in the Air implying a like difficulty or impossibility Howbeit such Apostacy there hath been of some saith Tertullian yea and our Lord Jesus himself implies such a recidivation and revolt possible And therefore having said there shall arise false Christs that they should deceive if it were possible the very elect he presently adds a serious Admonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold saith he I have told you before Observ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one he saith not any learned man any subtil Sophister but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man It 's a very easie thing for any man to deceive another which is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fraud and subtilty and a facility and easiness to commit wickedness a little Mother-wit will be sufficient to enable a man to be a great Politician in this World if first he be resolved so far to dispence and part with a good Conscience as to be a knave Whence the Psalmist Psal 52.1 Quid gloriaris in malitia potens Why boastest thou that thou canst do mischief Doeg discovered David and accused the Priests and slew them an easie thing to do Observ 3. The Lord would not that his Disciples should be deceived nor would he that any of his Disciples should be a fool his people he would have the wisest of all people Deut. 4.6 7. He would they should be wise as serpents that no deceiver should over-reach them Observ 4. As the Lord would not that any one should deceive his Disciples so would he also that his Disciples should not deceive any one O no! that 's a greater evil than to be deceived And therefore the Lord inflicted the heaviest judgments upon the greatest Deceiver Gen. 3. And the Apostle prefers the suffering of injury before the doing of it Why do ye not rather suffer wrong 1 Cor. 6.7 Why do ye not rather suffer your selves to be defrauded Abraham did so Gen. 13.9 and the Children of Abraham should do the works of Abraham And where it 's said that the Lord will deliver the souls of his people from deceit and violence Psal 12.14 it s to be understood so not only that they should not be deceived and oppressed by violence But much rather that they should not oppress or use deceit toward others For this is the will of God that no man go beyond or defraud his brother in any matter 1 Thess 4.6 Be innocent as doves Repreh 1. The deceitful World which every one complains of at this day Jer. 9.4 Mich. 7.2 7. It is the very time when this Prophecy is fulfilled as our Lord foretels Matth. 10.21 22. when the like deceit and fraud is in the Church of Christ as in the Heathen World only worse So that Epicurus his advice is seasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look about you nay rather look home look into thine own heart and take heed lest the old man of sin the grand Impostor deceive thee Repreh 2. Our great heedlesness and carelesness in regard of the great Deceiver in our own hearts How careful and warie are we in other things that concern us less Matth. 24. Our Lord in this Chapter foretels that which his Apostles after him forewarns his Church of That there should be perillous times times of great danger 2 Tim. 3. For the more Grace the Lord shews unto the sons of men the more malicious and more active Satan is to oppose the Grace of God to frustrate it and make it fruitless in us Since therefore our Lord in these last times gives more grace Jam. 4.6 Graceless men increase to more ungodliness 2 Tim. 2.16 and render the times more perillous and dangerous for whereas perils and dangers are of two sorts either more remote which tempt and try men or more imminent and near as those which afflict and punish them we have both in the words 1. Our Lord foretells that many shall come in his name 2. Our Lord foretels what the effect shall be of this temptation and trial They shall deceive many 1. Our Lord foretels that there shall be a multitude of Deceivers many 2. Those shall be prompt and ready of their own accord they shall come 3. Their specious pretence in Christ's name 4. Their profession they shall say I am Christ 1. How many we have have not yet heard of many Act. 8.8 11. Simon Magus Elymas the Sorcerer Chap. 13. Barjesus Bar Chochab the Son of a Star Mahomet called himself a great Prophet there are who call themselves after the name of Jesus But not one of those or any forementioned called himself by the name of Jesus or Christ As for these of whom our Lord speaks they shall say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Christ That is the 4. thing to be enquired into for certain it is that many take the Name and Person of Christ for a foundation and build erroneous superstructures thereupon as 1 Cor. 3.11 yea many agree upon the Person Nature and Offices of Christ outwardly yet make many Schisms Rents and Divisions and bring in many Heresies under the same name 1 Cor. 1.12 13. 2. The same words may be understood as when any one Church or Member of these several divided parties shall vaunt and glory of himself that he is Christ i. e. an anointed one a partaker of the Spirit a Christian as Psal Nolite tangere Christos meos If the mere pretence of Christ ' Name Being and Authority be so glorious how much more glorious is the very Nature Name and Being it self And what is it to be a Christian or to be really and truly named with the Name of Christ Tertullian tells us what a Christian Name was in his days Qui acceptus à Deo Patre substantiam baptismatis utique sanctus sancti

exinde spei aeternae particeps Who having received from God the Father the substance of Baptism is become holy and so partaker of the eternal hope Now plainly before we know what it is to be named with Christ's Name we must know what Christ is See Notes on Matth. 10. Gen. 1.28 Repreh 1. All false appearances See Notes on Matthew 10. 2. Who bear the Name of Christ in outward profession yet are not the men they seem ibidem Exhort To a most earnest seriousness and sincerity ibidem Consol As these many Antichrists who are here prophesied of by our Lord that they should come in his Name so the true Christ comes in his Fathers Name also As the false Christs come in their Fathers Name so the true Christ comes in the Name of the Father who is the God of Truth whom he calls himself Amen Amen i. e. Veritas veritatis 1. As the false Christs come from the Father of Lies so the true Christ is Jesus the Saviour who is born of the Father who is called God the Saviour Tit. 2. As the false Christs are Destroyers and born of him who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Abaddon and Apollyon the son of perdition 2 Thess 2. As the Spirit of Errour 1 Joh. 4. leads men into all errour and deceit so the Spirit of Truth leads the Disciples of Christ into all Truth 1 Joh. Observ This discovers the great Wisdom and mighty Power of God that though they be many who deceive yet he is wise and powerful to discover and frustrate all their machinations so that the Church in all Ages hath stood and shall stand maugre all opposition 3. Those Deceivers who profess this grand Truth teach many Lies and Errours under pretence of this one Truth 2 Pet. 2.12 13. and under the colour of this Truth live disobediently dissolutely and loosly Tit. 1.16 and turn the grace of God into wantonness Jude v. 4 5. 4. The Devil transforms himself into an Angel of light 2 Cor. 11.13 14 15. 5. The greatest deceits and subtilties are hid and used here 6. One truth may usher in many errours by the subtilty of Satan and his Ministers Many shall come in Christ's Name and say I am Christ This day if at any other time since the dayes of Christ in the flesh or the Apostles dayes this Scripture is fulfilled in our ears Observ These are the last times St. John collects this consequence from the multitude of Antichrists 1 Joh. 2.18 Repreh The false Christs and the false Prophets who publish them and the false Christians who believe them The false Prophets confess Jesus to be the Christ and under that Truth bring in manifold errours that he hath done all things so that we need do nothing but believe that we are Redeemed though we yet serve sin that all sins past present and to come are pardoned that once in Christ and alwayes in Christ Let it not seem strange to us that there are so many divided judgements in the world concerning Christ who yet all of them pretend his Name Exhort Receive him that comes in his Fathers Name Joh. 5.43 He comes among his own but his own receive him not Joh. 1. He complains he hath not where to lay his head He comes that we may have life Joh. 10. Means Alas their pretences are so many and so glorious how can I but be deceived by them Call things and persons by their right names Alas how shall I know them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth not our Lord tell his Disciples by their fruits ye shall know them Mat. 7.16 and he there speaks of these false Prophets who should come unto them in sheeps cloathing but inwardly are ravening wolves When Austin the Monk came into England the remnant of the holy People who then dwelt at Glastenbury sent of their brethren to discover of what spirit he was with this direction If he be humble lowly and meek he comes in the real Being Nature and Authority of the Lord Jesus who is lowly and meek Mat. 11. If he be Proud c. though he comes in the name and pretence of Christ he is a false Prophet he calls himself by a false name therefore Prov. 6.17 a proud look and a lying tongue are joyned together and therefore proud and haughty scorner is his name who dealeth in proud wrath Prov. 21.24 Beware of them be not deceived by them If he be Contentious though he come in the Name of Christ he is a false Prophet and this fruit grows from the former pride for only by pride cometh contention Prov. 13.10 He is no Ambassadour of peace beware of him pride goeth before contention Prov. 16.18 If he be Covetous let him come in what name he will he is a deceiver the Lord hath discovered this to be the character of the false Prophets of old Mich. 3.5 and the same is the mark and character of the false Prophets that come in the last times 2 Pet. 2.1 2. Hezekiah brake the brazen serpent and called it Nehushtan 2 King 18.4 others might call it a God or a monument of the Divine Presence but he called it a piece of brass The People offered Sacrifices and so called them when yet they worshipped their own false Gods but the Lord calls them not Sacrifices but slain beasts Act. 7. Jehu called his bloody mind by the name of Zeal Come see my zeal The Jews called their abstinence from meat by the name of a Fast which the Prophet calls their holding down their heads like a bull-rush for a day Esay 58. Means If we receive the noble stranger Shamgar with his Ox-goad inciting and stirring up his Ministers the Oxen 1 Cor. 9. He will subdue these spiritual Philistins The Chast Penelope waited for Vlysses and yielding not to any paramours he coming destroyed them all And when the true Bridegroom comes he shall do in like manner They shall say I am Christ This is the fourth thing which our Lord foretells The profession of these many deceivers they shall say I am Christ which may be understood Two wayes 1. When the Deceivers shall speak this of themselves or 2. They shall speak this of Christ himself 1. Of themselves Supra 2. When many shall speak these words of Christ truly and profess that Jesus is the Christ the son of God And thus the words no doubt are genuinely and properly to be understood Many shall say that I the Son of Man am Christ Reason That under that Truth they might vent their errours Observ 1. Many grand Impostors and Deceivers may profess much Truth yea that grand Truth that Jesus is the Christ 2. Such Believers and Professors believe and confess no more than the Devils themselves do Mat. 8.29 Mar. 1.23 24. Act. 16.17 18. 2. The effect They shall deceive many Reason Why shall these deceive many 1. In regard of the many they are such as are fit to be deceived they are such as already perish in

sin and iniquity and so dispose themselves to the deceitfulness of sin 2 Thess 2. with all deceiveableness of unrighteousness in them that perish The Prophets of Ahab were resolved to say what the King would have them as he said Qui decipi vult decipiatur in nomine Diaboli 2. The Lord hath warned them so that they are without excuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Their punishment is most just because they have not believed the Spirit of Truth they well deserve to be given up to the Spirit of errour Joh. 3. I came in my Fathers name saith our Saviour and ye believe not in me Note the great unbelief and folly of men they account those who would undeceive them and lead them into the way of Truth Seducers So they accounted the Apostles as Deceivers who yet were true yea they called and accused Christ himself calling him that Deceiver yea they fear lest God himself the essential Truth should deceive them yet with full consent they credit and yield themselves to be seduced by the lusts of errour Note the most dangerous stratagem of Satan of all others he becomes a lying spirit in the mouth of the Prophets 1 King 22. he corrupts the Oracle and the Priest that gives it forth and makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he joyns himself to the Priest and let them have a love to deceive the whole world Levi joyn'd to Than the Dragon makes Leviathan Exhort Let us reassume our Lords caveat Take heed lest any one deceive you there is danger look about ye look within ye the grand Impostor lurks and lies hid here The qualifications which our Lord here names are of all other the most remarkable the Deceivers are many multitudes of all kinds bring their perils with them and endanger us lest we be perswaded by them Esay 31.1 because they are many therefore Exod. 23.3 they are ready prest they are industriously wicked they lye in wait to deceive Eph. 4. 3. They come in Christs Name there is not a more dangerous fallacy than fallacia nominis that of names and the reason is the nature of the things expressed by the names whereby they are called whence Gods Name and himself is the same Deut. 28.58 And the Creatures were named by Adam according to their natures and properties See Notes on Gen. 1.28 Hence it is that when evil men and seducers come to us under the names of good men there is imminent danger lest we be mistaken by the fallacy of the name the name of Godly Religious Holy c. what an impression it makes in the minds of good men they think the men must be such because they are called so What a gainful trade have many driven yea and yet drive under the Name of the Godly Party they all lead out of the narrow way therefore Mat. 7.13 14. the Lord having exhorted to enter in at the strait gate he presently adds beware of false Prophets and gives marks to discover them vers 15. NOTES AND OBSERVATIONS UPON MATTHEW XXIV 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then shall appear the sign of the Son of man in heaven and then shall all the tribes of the earth mourn and they shall see the Son of man coming in the clouds of heaven with power and great glory YE remember the Disciples had propounded divers Queries unto our Lord concerning the sign of his Coming and the end of the world such Petitioners as they were are never dismissed without an answer A good man hauriet sibi gratiam à Domino He draws grace and favour from the Lord Prov. 12.2 As Goodness is communicative and diffusive of it self so it is also attractive and draws a further degree of goodness unto it self Ecclus. 2.26 God gives to the man that is good in his sight wisdom and knowledge and joy And Christ who is the goodness of God Hos 3.5 He communicates himself to his Petitioners here in shewing them the signs of his Coming whereof I have pitcht upon the principal Then shall appear the sign of the Son of man after which then they shall see the Son of man coming in the clouds of heaven In vers 30. our Lord foretells signum and signatum the sign and the thing signed 1. The sign of the Son of man appearing in Heaven 2. The effect of that appearing in the Sons of men upon Earth In the former are considerable these particulars 1. That Christ is the Son of Man 2. The sign of that Son of Man shall appear in Heaven 3. The sign of the Son of Man shall then appear in the Heaven when all the former signs have had their precedency and foregoing 2. The effect of this appearing of the sign of the Son of Man in Heaven shall be 1. All the Tribes of the Earth shall mourn 1. The Son of Man and who is this Son of Man it's the question that the people ask our Lord Joh. 12.34 unto which although he there makes no direct answer yet Mat. 16.13 by that question Whom do men say that I the Son of Man am He puts it out of all question that he is that Son of Man so the Lord Jesus stiles himself very often in the Gospel Mat. 8.20 and 9.6 beside many other places Son of Man i. e. a Man Reason That thereby he might signifie his Humane Nature which he took upon him for mans sake Heb. 2. or I that live in mean repute and contemptible estate among men or he gave himself that Name by which he would be more familiarly called and this is all Interpreters make of it But I believe our Lord had greater reasons than these why he call'd himself the Son of Man Daniel among the Jews was of greatest Observation in regard of the Messiah and the time of his appearing chap. 7.13 he is called the Son of Man Obj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resp Phil. 2.8 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not Similitudinis but Certitudinis and whereas Revel 1.13 and 14.14 ye read of one like the Son of Man No man questions but Christ is here to be understood the Lord therefore hence implyed by that Name that he was that Son of Man that was to appear thus Joh. 5.27 Reas 2. Because why Inprimis notanda est saith one of greatest authority among us and what is that ut hominibus communicet quod à patre accepit ut nos locupletaret sua opulentia That he might communicate to men what he received from the Father that he might enrich us with his riches This seems no reason at all why the Father gave Power or Authority to the Son because he was the Son of Man viz. that he might communicate that Authority unto men for have all men that Authority or doth the Lord give all men such Authority as the Father gave to him Doth he give that Authority to any Is not he the head of his body the Church Col. 1.18 and 2.20 The Reason is plain if we

understanding of the prudent Hence it appears that it is a trade driven in the visible Church by those who sell a false unction an oyl and anointing contrary to the unction of the Holy One an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a commodity such as it is that brings great gain to the Crafts-men we read of the spirit of Antichrist 1 Joh. 4.3 to be a spirit of errour and Mark 1.23 an unclean spirit Hos 4.12 and 5.4 the spirit of whoredoms Eccles 7.8 a proud spirit better is the patient than the proud in spirit Rom. 7.8 't is called a spirit of slumber The oyl of these evil spirits soyl the Lamp of the Word and makes it give a false light We read Rev. 10.13 among the rest of the trade and traffick of Babylon Oyl and the bodies and souls of men now the fools of this world are Commodities unto these Oyl-men these who sell the false Unction even their slaves wherefore let us beware and be watchful over our own Spirits and let not our Souls be sold for nought The fools of this world are customers unto these Oyl-men these who sell the false Unction NOTES and OBSERVATIONS on MAT. 25.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And while they went to buy the Bridegroom came and they that were ready went in with him to the marriage and the door was shut WE have heard the Proclamation touching the Coming of the Bridegroom here followeth the Coming it self with the events and adjuncts of it 1. Joyful to the wise they who were prepared entred c. 2. Sad unto the foolish when the wise were entred into the Bride-chamber the door was shut they desire entrance were excluded the Adjunct the coming of the Bridegroom fell out at that same time when the foolish Virgins went to buy their Oyl So that we have in the words these Divine Truths or Doctrines 1. The foolish Virgins went to buy their Oyl 2. The Bridegroom came 3. He came while they went to buy their Oyl 4. The wise Virgins who were prepared went into the Marriage 5. When they went in the door was shut To begin with the first the foolish Virgins went to buy Oyl what Oyl they went to buy may appear if we remember what Oyl they begg'd of the wise Virgins give us of your Oyl it was the wise Virgins Oyl they went now to buy 1. Reason of this may be it was the advice and counsel of the wise Virgins so to do 2. Reason is they found by their own experience that their own false Unction would not serve the turn 3. They knew they ought or must have of the wise Virgins Oyl of their own 1. Observe hence the Oyl of the Spirit and works of Mercy which are here meant by the Oyl is a commodity that is to be had there is an abundance a fulness of the spirit and spiritual good things Amos 5.24 Judgement runs down like waters and Righteousness as a mighty stream 2. Observe the Oyl of the Spirit c. is a commodity that 's saleable and 1. we learn what is not the price of it Prov. 14.15 The simple believeth every word but the prudent man looketh well to his going so that one and the same thing is couched and meant under divers names as Prov. 23.23 Buy the Truth and sell it not also Wisdom Instruction and Vnderstanding the same is meant by the treasure hidden in the field Mat. 13.44 even the field of the mans heart Such is the goodly pearl which the Merchant bought vers 46. So that these Commodities are vendible and to be bought we know well what belongs to buying and selling the main thing here to be enquired is what is the price of this Spiritual Oyl Surely all the money in the world will not purchase the same We read Act. 8.28 Simon Magus was accursed for having such a thought in his heart What then is the price surely no less than all that every man hath Mat. 13.44 45 46. Luk. 14.33 Whosoever he be of you that forsaketh not all that he hath cannot be my Disciple For he who truly loves God his Spirit his Righteousness he loves him with all his heart so that he hath nothing so dear but he must he can he will readily part with it This is to hate Father and Mother c. and a mans own life for the Kingdom of Heavens sake Thus he sells all and buyes the pure Oyl of the Spirit with all that he has whatsoever may intervene or hinder his purchase The Old Philosophers knew this and therefore perceiving that much of this worlds goods hindered them from that wisdom which they desired they parted with all their wealth So did the Cynick Diogenes so did Bias so Crates and others so yea much more the wise Virgin-souls have done and do forsake all that they have for the purchasing of that Spiritual Oyl and happy they who can so obtain it Foelix qui Christum fortunis omnibus emit Yea he refuses no pains for the obtaining of it and these are the money wherewith he obtains the purchase therefore the Prophet having made an out-cry who would buy the Spiritual Riches Esay 55.1 then vers 2 3 and 4. he tells us that our labour of Love and our obedience is the true money the true price of this Spiritual Merchandise Act. 5.33 with Prayer Luk. 11.13 Again these words are understood by others as a serious answer of the wise Virgins to the foolish Go ye unto them that sell and buy for your selves and then we must enquire how this Oyl of the Spirit and works of Mercy can be said to be sold and for what price and who they are which sell them to sell we know is to transfer and pass over ones right and propriety of a thing to another c. as Gen. 25. Esau did sell his birth-right to Jacob at an undervaluing price What profit shall this birth-right do to me 3. Observe they who hope to meet the Bridegroom at his Coming must have the Oyl of the Spirit of Grace and works of Mercy this Oyl they must have in their own Lamps the Word and Spirit must burn and shine in them It is not enough to hear and know that the wise Virgins have Oyl in their Lamps unless they have the like Oyl also in their own Alas what benefit was it unto Jacob and his Sons when they knew there was Corn to be had in Aegypt unless they went down thither to buy and eat of it or will it quench the thirst of Ishmael to hear of water unless he come and drink of it Gen. 21. and what will it benefit thee who art called Jacob to hear of Christ the bread of Life unless thou feed on him nor will it quench Ishmaels thirst the hearer of God which is Ishmael to hear news of the Spirit unless we come unto Christ who gives the Spirit and invites us unto himself Joh. 7. He that is a thirst let him come unto me and

be excluded of the Lord and shut out of the Marriage Chamber who seclude and shut out themselves Observ 5. Here take notice that the Lord sets bounds and limits unto his Mercy Patience and Long-suffering lest it should be abused and limits it with Justice and Severity These are termini licentiae bounds beseeming Gods Mercy Exod. 36.6 where the Lord declares his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is gracious to all merciful to the evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he keeps mercy the ● is in whom implying him the Lord shews mercy in even Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. bears ferens auferens the Lamb of God that takes away the sins of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bounds these great Names of Goodness and mercy with Justice and Severity For should the gate of mercy stand always open no care or thought would be taken for entrance into that bliss and happiness and therefore the Lord requires our knocking by our utmost endeavours of Faith and Obedience and Prayer that it may be opened unto us and in justice he shuts the door of Faith against the despisers Act. 13.41 so that they shall in no wise believe though one declare truth unto them yea he shuts the door of utterance and makes those who should declare the truth dumb Ezek. 3.26 I will make thy tongue cleave to the roof of thy mouth that thou shalt be dumb and shalt not be a reproving to them for they are a rebellious house The reason of this is partly in regard of the wise and partly in regard of the foolish in regard of the wise it 's a door of inclusion to preserve and keep them safe within in regard of the foolish it 's a door of exclusion to keep them out In regard of the wise the shutting of the door of mercy is for their safety as the shutting of the door of the Ark was for the preservation of those in the Ark Gen. 7.16 God shut in Noah 2. In regard of the foolish the door was shut for their everlasting rejection and exclusion from bliss and happiness who had so long abused the mercy and patience and long-suffering of God and now justly come short of it 4. Observe here the everlasting safety of all those who are wise to salvation they are secure and safe when all the world about them was in perils this was represented by Noah safe in the Ark when all Mankind perished in the waters This is meant by that Evangelical Promise which we read so often in the Prophets my people shall dwell safely Observ 5. Here is an end of all molestation and trouble which is not to be looked for but by the wise the door is shut so true is that of our Lord in the world ye shall have trouble and tribulation Joh. 16. He speaks this to the men of the world but to his Disciples who by how much more obedient they are so much more opposition they meet with from the world which lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evil one which because it's contrary to the Wisdom of God and to his Righteousness and Truth it 's always troublesom and vexatious unto Gods people whence as the evil one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the troubler so wicked men his members are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as cause labour trouble and molestation unto the Saints of God insomuch as if any one walked as Christ walked as all ought to do who profess his Name 1 Thess 4.1 there is no security from the world until the door be shut Let us be hence exhorted to take the advice of the wise Virgins while it is time and before the time comes that it will be Ironical unto us let us buy the Oyl good husbands and wise men buy commodities when they are most cheap that they may vend them when they are dear The Lord here sets before us and all men in their generations the final state and condition of foolish and ungodly men that by their irremediable and unavoidable miseries we may timely beware and therefore the words are in the Present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in the Preter-tense things represented before our eyes as present oft-times make a deep impression Be we exhorted therefore to prepare our selves or make our selves ready that we may go in with the Bridegroom into the Marriage but alas what can we do can we move a hand or think a thought towards making our selves ready I answer we are first required to be passiive and suffer our selves to be wrought upon patere Deum whence it is that the Lord in Amos 4.11 12. requires this duty of us the word is passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepare be prepared which we may note out of the Book of Esther how the Virgins were to be prepared whom Ahasuerus should own and accept of Our Lord in a Parable to the same effect Matth. 22. tells us of a Wedding-garment which he who had it not on was cast out what that Wedding-garment is many dispute I shall take it for granted that it is Charity which of all the holy Wardrobe ye read of in Col. 3.12 13 14. is the upper Garment above all those put on Charity But the putting on the upper Garment supposeth the putting on all the rest before And before we put on all the rest we must put off the filthy rags of the old Man vers 8. the very same method the Apostle observes Eph. 4.22 and 32. Now beloved if two Sutes be made exactly fit for one Body we cannot put on the one but we must first put off the other Let us therefore examine our selves whether we have put off the former the old Man otherwise how shall we put on the new And let us learn to keep our garments from spots and blemishes and stains if a garment be new we brush it lay it up charily Oh how long have we been putting off and that work 's not yet done what time can we assure our selves to put on 2 Pet. 1. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they came afterward which implies a want or frustration as whereby negligent men are deprived of time and opportunity of doing what ought to be done Hence it appears by the practice of the most at this day the Verb is in the Present tense and speaks of the present Generation who 't is much to be feared wave fair opportunities of working out their own salvation whereof they will fall short in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they say of the Plagians serò sapiunt they are wise when it is too late as Hesiod calls Epimetheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such are the Sons and Daughters of Epimetheus they come too late and fall short of entrance into the Wedding-chamber Heb. 3. the Apostle having propounded unto the Hebrews the Rest promised unto them and the dreadful example of

their Forefathers who by their unbelief and disobedience fell short of that Rest Heb. 4.1 he exhorts them and us also Let us fear saith he c. O Beloved do not the most of us at this day put off this business of the greatest moment yea and that which is the only necessary thing until it be too late Josh 18.3 And Joshuah said unto the Sons of Israel how long are you slack to go to possess the Land which the Lord God of your Fathers hath given you What else is this inheritance but the Eternal Life and Happiness 2 Pet. 1.4 and the Promise is made to Vs and to our Children Acts 2.30 the gate of Mercy and Grace in Jesus Christ yet stands open yet who sees not how we prefer any thing before it We read what happened to the Jew that was not Circumcised the 8th day and therefore Circumcision was administred though on the Sabbath day as for the Circumcision made without hands who serve and worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh but who puts not off that Si spes refulserit lucri if there were a gainful commodity to be had now and it were too late to morrow would'st thou not leave all things and about it Suppose thou wert a Servant and the Pretor as of old should invite thee at such a time to come and be made Free would'st thou fail Now thou art the servant of Sin and Satan and the Lord calls thee to freedom yea to be a fellow-Citizen with the Saints and of the houshold of God and what excuses doest thou frame exactly against thy self An Act of Oblivion is published and remission and pardon promised to all who come in by such a day will any think we defer remission and pardon of sin yea and Eternal Life is promised to all who come unto God by Jesus Christ yet the pleasures of sin for a season invite us O what delights there are at Gods right hand for ever more we regard not thou art past the flower of thy Age think not so of the 11th hour as of the first If such a Physitian there were who could make thee young again who would not go unto him speedily Why the Lord promises thee now the Old Man is corrupt with deceitful lusts yet to renew thee in the Spirit of thy mind but the belly has no ears thou preferrest the present good before Eternal bliss and happiness let us be exhorted to petition Lord Lord open He is gracious he admits all who come to him with timely repentance NOTES and OBSERVATIONS on MAT. 25.11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward came also the other Virgins saying Lord Lord open to us But he answered and said Verily I say unto you I know you not WE have heard the joyful Event of the wise Virgins due Preparation they went into the Bride-chamber and the door was shut Come now to the sad Event of the foolish Virgins undue or non-preparation their late Coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their importunate and unseasonable petition for entrance into the Bride-chamber they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord Lord c. And the Answer of the Lord to their Petition All which we may resolve into these Divine Truths 1. The other Virgins came 2. They said Lord Lord open unto us 3. They came afterward and said Lord Lord open unto us the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they came afterward which implies a want or frustration as when by negligence men are deprived of time and opportunity of doing what might or ought to have been done 4. The Lord said Verily I say unto you I know you not We may remember that the twelve first verses of this Chapter are only the Protasis or proposition the first part of a Parable which is grounded on an ancient custom as hath been shewn The Apodosis Reddition or second part of the Parable is to be supplyed by comparing Spiritual things with Spiritual as hitherto I have endeavoured to do 1. Now to come is to believe yea desire yea hope yea to be willing all these are motions of the Soul and are in all men good and bad as here in the foolish Virgins for they believe and hope that they shall enter into the Bride-chamber do we not hear even profligate wretches and wicked men when they would seem to affirm some undoubted Truth say as they hope to be saved as they hope to live c. This discovers a great deal of false Faith and Hope and much ungrounded confidence in the world It 's held for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which every man takes for ganted he believes he hopes he is confident he is assured he shall be saved he shall find mercy with God Whereas indeed this conclusion which men take for granted and are taught first of all undoubtedly to believe if well examined will appear to any reasonable man to presuppose and require two premisses out of which it must necessarily be inferr'd As thus He that repenteth and forsaketh his sin shall find mercy I repent and forsake Therefore I shall find mercy The foolish Virgins and all foolish men and women whose pattern the foolish Virgins are they believe and it is a great part of their folly that they believe only the Conclusion that they shall be saved that they shall find mercy c. without giving any heed or regard unto the premisses and so in a matter of the greatest moment and consequence in the world put a fallacy upon themselves and foully deceive their own souls and therefore the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable illogical and wicked men who have no Faith 2 Thess 3.2 2. They said Lord Lord c. Here follows the Petition of the foolish Virgins which Petition or Prayer of theirs is the introduction of their Faith Hope Desire and Will and may stand for their reason of it This Prayer is very importunate and earnest as appears by the doubling of the compellation Lord Lord open unto us whereby also they hope to be heard for their importunity and much babling and hereby they desire entrance into the Kingdom of God How many have we known in these times who have called themselves the Godly Party who yet have been known Whoremasters and Drunkards yea how many such who live in the lusts of the eyes and pride of life Observ 1. The Kingdom of God of all other things is the best and most desirable as appears from hence because all men good and bad just and unjust sincere and hypocritical desire entrance into it for if that be good which is loved and desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good is lovely then surely that must be the chief good which is loved and desired of all Observ 2. Hence it appears that even the worst of men such as are Exclusissimi shut out of the Kingdom of God

glory in tribulation also knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us 1. Vse Hence is for Consolation many there are who complain they want the Gifts and Graces of God Consider Hebr. 2.3 How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Alas but I am poor and hath not God chosen the poor rich in faith and heirs of the Kingdom Let us be exhorted to be having to be covetous there is a good kind of covetousness as well as an evil for the Prophet Habakkuck 2.9 Wo to him that coveteth an evil covetousness to his house that he may set his nest on high that he may be delivered from the power of evil And the Apostle in 1 Cor. 14.1 exhorts us to covet spiritual gifts to be having them But for what use for our selves No that 's an evil covetousness he presently adds the end wherefore we should covet them viz. that we may prophesie The Jews have an excellent proverbial speech See Notes on Psal 112. Wherefore do men hoard and lay up wealth is it not that it might profit them in times of scarcity But the Wise Man tells us otherwise Prov. 11.4 Riches profit not in the day of wrath it profits then to have had wealth i. e. to have used it well Thus the Lord teacheth us to profit 1 Tim. 6. Laying up for your selves and Godliness is profitable for all things so to him that hath shall be given Sign Whether have we these goods of our Master yea or no Have we the simplicity of Abel that breathing towards God or hath Cain the having or covetousness of the earthly man slain it in us Means Oportet credere quod implendum est direct and positive means are Faith and the prayer of Faith If any man lack wisdom let him ask it of God but let him ask in Faith We read of a firmament between the waters above and beneath it those waters above the firmament are say some the ideas the fountains and originals of all things to be produced our Lord calls the Holy Spirit by the name of Water and that Holy Spirit if it be obtained by Faith that 's the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 and by Prayer Luk. 11.13 When by Faith and Prayer we have obtained these Talents let us use them and improve them to our Masters honour and his Servants benefit and blessed is that servant whom his Lord when he cometh shall find so doing 2. He shall have abundance These words answer to the Lords bountiful rewarding of his faithful and industrious servants Which being the scope of these words will help us to the true understanding of them which the French Translation does not reach unto which turns the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall have so much more which beside that it does not turn the word but falls much short of the sence as shall be shewn Diodati turns it somewhat better in his Italian He shall superabound but neither doth he reach the full sence of the word Martin Luther in his Saxon Translation renders the word He shall have fulness and the Low Dutch Translation sounds to the same purpose He shall overflow but neither answer the word fully No nor any of our English Translations that I have seen whereof the most render the word as our last Translation has it He shall have abundance only the Manuscript hath He shall increase But indeed these seem rather to aim at the sence of the word than to render it as faithful Translators ought to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall have abundance word for word He shall be made to abound ●ugebitur for the word is Passive and so shews Gods act in rewarding his faithful and industrious servants 1. Reason of this will appear from the endeavour and industry of him that hath or useth well what he hath Prov. 21.5 The thoughts of the diligent tend only to plenteousness which is the wise mans riddle Prov. 11.24 There is that scattereth and yet increaseth and there is that with-holdeth more than is meet but it tendeth to poverty but he that watereth shall be watered also himself 2. Reason of this also appears from the Mrs Justice and Equity in rewarding his Servants in that thing which they seek and follow after for whereas the rule is general That he that seeketh findeth and he that knocks it shall be opened unto him Surely if the God of all Grace concurrs in some sort with all endeavours of men how much more will he concurr and bless those endeavours and labours which are undertaken by his Servants for his honour and for the good of men Observ 1. Gods manner of rewarding his laborious and industrious servants he gives to all according to their works But how is that even according to their desires and endeavours at what they have aimed at they who have been busied about works of Mercy they shall obtain a suitable reward Blessed are the merciful for they shall find mercy He that followeth after righteousness and mercy he findeth life righteousness and honour Prov. 21.21 Observ 2. Note here how highly dignified and honoured they are of the Lord who have used their Talents well They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent men men abundantly honoured of their Lord The Wise man about to rehearse a Catalogue of men famous in their Generations he commends them all not from what they knew only not from what they believed but from what they did Ecclus. 44.1 having given them praise according to several Virtues and Graces vers 10. He gives them one common attribute they were all such as had abounded these were all merciful men so that Ecclus. 27.8 9. If thou follow after righteousness thou shalt obtain her and put her on as a glorious long robe The birds will resort unto their like so will Truth return unto them who practise in her they who know the Truth and hold it not in unrighteousness but practise it they I say obtain the essential Truth which is Christ Joh. 14. so they who practise righteousness obtain a crown of righteousness and they who seek for glory and honour and immortality eternal life Thus on the contrary when the desires endeavours and labours aim at iniquity men are rewarded with the fulness of it Rom. 1.27 28 29. unrighteous men receiving in themselves that recompence of their errour which was meet c. so Psal 109. 17 18. As he loved cursing so let it come unto him c. and Ecclus. ●7 As a Lion lyeth in wait for the prey so sin watcheth for him that worketh iniquity whose end shall be according to their deeds Phil. 3.19 Whose end is destruction whose God is their belly who

unto the death of Christ who is content to become of no reputation for Christ who desires to be found in Christ in his death and in his life with the loss of all things who desires to be found in him not having his own righteousness which is by the Law but that which is through the faith of Christ the righteousness which is of God by faith who desires to find the power of his resurrection working in himself these and such as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of Christ Who rather minds not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of self self-interest his own opinions and tenents his own supposed excellencies O how men are puft up at this day one against another what animosity what swelling there is one against another and that either for some chosen opinions taken up upon trust or for greatness of place and dignity As for the selfness of opinion see Ezek. 13. he found it among the Jews and the Apostle found that self also among the Colossians 2.18 They intruded into the things which they had not seen vainly puft up by their earthly mind Men of all divided Judgements take up their Principles upon trust from their several Leaders of their own respective Parties and for these they strive and contend and according to these they will be reputed Orthodox and that before they have experimentally tryed and examined those things How immethodically and disorderly herein do men proceed how contrary to our Lords method Joh. 7.17 If any man will do his i. e. the fathers will that is his Law he shall know of the doctrine And indeed who is there of us all but knows more of Divine Truth than he hath lived and practised and so found to be true in the mean time he doth but believe it to be true he does but perswade himself it is so but when he has taken courage to live and do what he believes then and not till then he knows what now he believes therefore St. Peter directs us to add to our faith virtue or courage to do what be believe and then add saith he in your virtue knowledge Before we come to such a certainty of Gods Truth all is but self-perswasion no more than hear-say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some tradition received from some who have gone before us 2. Again what opinion is there of self-excellency what ambitious selfness how do men swell one against another and strive who should be the greatest such ye read of Luk. 22. yea in this Chapter after our Lord had taught this doctrine of Self-denial we read how little they had profited by this doctrine for in the 46. vers then there arose a reasoning among them who should be the greatest What tumours what swellings are there what ambition among us who should be the greatest I appeal to both Parties of them can they call those Christian actions can they sute with self-denial can they otherwise then condemn themselves in the things that they do O what extream need is there that the Lord should set a little Child among us as he there did that he would mind us of the child-like simplicity humility and innocency 3. Divine Axiom If any man will come after me let him deny himself After our Lord had premised a general invitation he descends to a particular yea as it may be understood a personal one if any man thou or I or he will come after Christ let him deny himself daily and take up his Cross c. 1. God who is most free and so made man after his own Image he would deal with man according to that free principle in him 2. As the man willingly and without any antecedent decree or coaction forsook the Lord so the Lord would by his invitation prevent the man that he might as willingly return unto him renounce and deny himself and so come after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man will follow me and is' t no more than so if any man will if any man will There hath been of late years a great decrying of man's Free-will both by some learned and many unlearned when yet God forgive them neither know what they do That we may be better informed let us inquire what is the true freedom 1. What it is not 2. What it is 1. What it is not it is not a power to will or not to will not a power to do or not to do this or that which they call Libertas contradictionis No nor is it a power to will or do this or the contrary which they call Libertas contrarietatis as a power to love or hate to do good or evil to save life or to kill If either of these were the true fredom then were he truly free who hath a power to will or do what is good or not to will or do it he that hath a power to will or do what is good or to will or do what is contrary i. e. evil as where Laban said Gen. 31.29 It is in the power of my hand to do you hurt and Joh. 9.10 knowest thou not that I have power to crucifie thee and have power to release thee if either of these were free then were they with whom they had to do not truly free or not so truly free as they then was Laban a more true free-man than Jacob yea Pilat should be a more free man than Christ Himself for Laban could have done Jacob hurt or not and Pilat could have crucified Christ or released Him Yea if this were to be free then could not God himself be said to be free who yet is Agens Liberrimus for God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot but will good nor can he will or do that which is truly evil He cannot sin he cannot lye Were this true freedom then should not Christ be free Mar. 3.4 and he saith unto them Is it lawful to do good on the Sabbath-day or to do evil to save life or to destroy This is not the true freedom 2. What then is the true free-will The true Liberty imports a releasing from a man 's own self-bondage the bondage of his own self-carnal reason which had enslaved him his own false and erroneous principles whereon his heart was bound the bondage of his own lusts whereunto he was a servant Joh. 8. the bondage of sin and the law of sin which hath enthrall'd him And being set free from all this bondage the true freedom is the addicting of ones whole self understanding reason will affections actions life unto God and his righteousness This freedom is brought by the Lord Jesus Christ his Word and his Spirit and Truth Joh. 8.32 36. Rom. 6.17 18. and 8 2. True power is a freedom to will and to do what is good without any hindrance without any resistance in him who wills or does it I know this is a paradox but surely the will of man being prone rather to evil than to

I flee who is there that being as I am would go into the Temple to save his life Wherefore he concludes I will not go in In that great persecution against the Church Act. 8.1 The weak and young friends of Jesus Christ were all scattered abroad throughout the regions of Judea and Samaria except the Apostles Observ 1. The Lord hath put fear and other passions and affections in his friends power He tells them where they shall place it and where not These are especially the beasts which the Lord commands the man to rule over and then is the man in the upright estate when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and mind of Christ is supreme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul under it and under both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brutish passions and affections Observ 2. Death is not the most terrible thing or most of all to be feared Which is directly opposite unto that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death is most terrible and he gives his reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic. 3. chap. 9. Whereby we may sadly consider how dangerous a thing it is to take the tenents of Philosophers for truth without examination by the Word of God What is more ordinary than that of the Philosopher used by Divines and approved by them and swallowed down by the credulous people who will believe such men what ever they say but not others which bring the express Word of God for their warrant which yet you see directly opposite unto the truth it self Thus the subtilty and cunning of the Serpent spoils us of Divine Truth as the Serpent dealt with our first Parents made them naked to their shame Gen. 3.7 And therefore the Apostle gives us sovereign counsel Col. 2.8 Beware lest any one spoil you through Philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is properly plunder you and 't is the worst plunder to rob us of Divine Truth such a plunder is this The true Philosophy according to Christ teacheth us not to fear them that kill the body Philosophy and vain deceit tells us that we cannot chuse but we must fear them because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against this I oppose 3. Death it self is not to be feared by the friends of Jesus Christ Feared yea what friends of Jesus Christ who knows the evil world would desire to live in it except only to do the Lord Jesus all friendly offices and to help to deliver their neighbour out of the world He is afraid to dye who hath no hope afterwards to live saith Chrysostom Observ 3. What is the true Martyrdom what else but that the friends of Jesus Christ lay down their lives for his sake This is verum Martyrium i. e. a true and real witness unto the truth of God which is not to be given by words only for so they who are the enemies of Jesus Christ can give a verbal testimony The real testimony or martyrdome is with the voice of the life and death Such witnesses such worthies were the Apostles of Jesus Christ Act. 2.32 God hath raised Jesus from the dead whereof we are witnesses and with great power gave the Apostles testimony witnessing to the hazzard of their lives 5.30 31 32. We are wont to say we must lay down our lives if need require Nay our Saviour saith we cannot be his Disciples unless we lay down our lives our evil lives and that is the true Martyrdom See how the Apostle triumphs over all the enemies which might hinder him and the other friends of Christ from union with him Rom. 8.34 It is Christ that dyed yea rather that is risen again who shall separate us from the love of Christ c. Observ 4. The Disciples of Jesus Christ have enemies and such enemies as hate them even to death See Notes on 1 Thess 4.1 I dare appeal to the consciences of many who hate and oppose others by whom they know no evil whether that be not the very true reason why they hate them The will of the Lord is that his friends who do whatsoever he commands them should not fear the imminent perils of death it self yea that the daughters of Abraham his friend should not be afraid of any amazement 1 Pet. 3. Observ 5. See then who are the only truly valiant men who but the friends the Lovers of Jesus Christ Rom. 8. This admonition is directed as to all the Friends and Disciples of Jesus Christ so especially as appears by the context with the former words unto the Minsters of the Word it 's a notable ground of their boldness and resolution to preach the Truth of God and bear witness thereunto even to the death as Jesus Christ Isai 50.6 Christ speaks it of himself and all his friends Job 3.11 Verily verily I say unto thee we speak what we know and testifie what we have seen And so must the Ministers of God do they must testifie and witness the Truth of God which they know 'T is great rashness in men to testifie what they know not yea and cast away their lives and all in testimony of what they know not Our Lord commands his friends to preach and testifie of him even to the death but how canst thou whoever thou art confess Christ whom thou knowest not 'T is true indeed thou hast read much of Christ in the Scripture But hast thou ever seen his shape So saith our Saviour to the Pharisee Joh. 5.37 thou hast never seen him he is not formed in thee in death and in life thou art not a partaker of Christ Heb. 3.14 and 12. 2 Pet. 1. and how canst thou bear witness to him and confess him and that to the death They who bear witness of Christ they must know him Mark what our Lord saith to his Father Joh. 17.22 23. The glory which thou givest me I have given them that they may be one even as we are one c. Now consider with thy self hast thou received this glory of Jesus Christ Art thou one with him Is he one with thee and with the Father If so it be then thou knowest who he is and mayst give testimony if thus thou knowest Jesus Christ that confession of the Apostles may be thine 1 Joh. 1.1 That which we have seen c. Let every one consider well whether he know Christ thus yea or no before he confess him Otherwise to prate and talk of him before thou art conformable to his death and not partaker of his Divine Nature thou speakest what thou knowest not and bearest false witness of Christ Repreh 1. Those who out of pretence of friendship to Jesus Christ neglect their bodies Col. 2.21 22 23. Such as they who use their bodies rigorously kill that which ought to live and cherish and nourish that which ought to dye No man ever hated his own

shall be as the younger he saith not that the younger shall be as the greatest Reproof This reproves their preposterous ambition who are little of understanding weak and passionate and cannot rule their own spirits and yet will be ruling the Church of God Prov. 25.28 O Beloved it is Ars artium regimen animarum The government of souls is the Art of Arts. NOTES AND OBSERVATIONS UPON JOHN I. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as many as received him to them gave he power to become the sons of God even to them that believe on his name I Have made choice of a Text fit for the Solemnity of the Time wherein the Church commemorates the Nativity of our Lord and Saviour Jesus Christ fit also for the Solemn business in hand the receiving of the Sacrament of our Lord and Saviour Jesus Christ Festival dayes were not Ordained of Old for those ends for which they usually now are used namely that men should wholly feriari live idle and loose and as the Cynick could say wear better clothes and eat better meat but as to remember some thing past so to impose some duty on us In the verse before the Text the Evangelist having noted the rejection of Christ offered unto the world and to his own people in the Text he upbraids their egregious folly and unthankfulness who received him not by declaring the benefit redounding to those who receive him The latter part of this Text is an exegesis or explication of part of the former declaring what it is to receive Christ viz. to believe on him so that the words will afford unto us these Four Divine Truths 1. To believe on the name of Christ is receiving Christ. 2. Some received him 3. Christ gives power to as many as receive him and believe in his name to become the sons of God 4. How many soever thus believe to them he gives power 1. To believe on the name of Christ is to receive Christ As at the receiving of the blessed Sacrament the people are bidden levare sursum corda to lift up their hearts not to fix them on the elements of bread and wine so here I must exhort you to lift up your hearts when ye hear Christ named or his name or the receiving of him not to fansie the humane nature of Christ or any bodily shape nor any name that can be heard nor any outward receiving but all spiritual for by him in the Text is meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word in the first verse which is said to be in the beginning and to be with God and to be God himself Confer Prov. 8.23 Mich. 5.2 the word is used for the shining forth of the Sun Nomen ejus ipsemet phrasi hebraica Luc. Burgensis By Name also is meant the same Divine Nature of Christ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned by the Jews among the names of God Thus thou shalt fear the glorious Name i. e. ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen gloriosum i. e. Deum Deut. 28.58 crediderunt in eum is Joh. 2. vers 23. crediderunt in nomen ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invocare nomen Domini invocare Dominum Syr. idem Thou shalt call his name Immanuel i. e. he shall be God with us The believing on his Name therefore and receiving of him must be spiritual and supernatural and not any bodily act for howsoever in Philosophy we say recipere est pati yet in Divinity to receive is an act as is manifest by this very place were there no more where to believe which is an act is said to be the same with receiving To believe and receive Christ is to entertain him into our hearts and minds as our wisdom our righteousness our holiness our peace our joy our power c. whatsoever Christ is said in himself to be to entertain him as such unto us and he being the object to be entertained specifieth the acts and means of entertaining him men are said credere Deum Deo vel in Deum The place wherein he is to be entertained is the heart Reason 1. In regard of the belief it self which is not a bare credulity that God is nor a bare giving credit unto him but also a confidence and trust on him an adherance and cleaving to him by Love which Love is the perfect bond which joyns the believers to God and draws forth all obedience He that abideth in Love abideth in God and God in him he that hath my Commandments and keepeth them he it is that loveth me and such a loving willing and resigned soul invites the Lord Jesus Christ who rides to her Psal 45.4 on the charriots of Amminadab Cant. 6.12 such a soul is like unto God and similitudo est causa amoris his likeness draws him to her as the birds resort to their like so truth returns to them that practise it Ecclus. 27.9 Christ is received both according to his death and according unto his life 1 Pet. 2.21 22 23 24. Object But he is in us already how then can we be said to receive him since he enlightens every one that comes into the world vers 9. Col. 1.17 and upon whom doth not his light arise and he is said to be in the world vers 10. in the heart and mouth Rom. 10.8 non longè à quoquam Act. 17.27 Howbeit there is a great difference between having Christ in us and receiving of Christ as our Lord and Governour Teacher Prophet Priest and King He is now in the world but the world knoweth him not nor acknowledgeth him vers 19. we esteemed him smitten of God and saw no beauty no comliness in him Isa 53. Thus St. John told the Jews that there was one among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them whom they knew not vers 26. and Christ so spake of St. John The difference is such as between David before and after he was chosen King He was King anointed by God long before the people chose him despised not acknowledged by his brethren God hath appointed his David to Rule although Saul and Ishbosheth kept it from him so St. James exhorts us to receive the word yet he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted word Jam. 1.21 'T is now a light but under a bushel when received the whole body is full of light Observ 1. Faith is not a fansie or imagination such as it is too commonly conceived to be but a true and real receiving of Christ or his Name a point extreamly necessary for the common sort of Christians have a faith nothing at all differing from imagination like a dream Isa 29.7 8. Psal 73.20 a man hath a strong imagination that he is in Christ and that all his sins are forgiven him and in this imagination vain man walketh Psal 39.7 he leads an imaginary life but when God when Christ riseth up at the last judgement he will despise their image 2. A

faithful man hath Christ in him because he hath received him 2 Cor. 13.5 what he calls Faith he presently calls Christ so Gal. 3.23 Faith came v. 24. Christ v. 25. Faith v. 26. both together Faith in Christ 3. This is the reason of that wisdom which is in the faithful they are believers they have received Christ the wisdom of God 1 Cor. 1.30 and they have the mind of Christ 1 Cor. 2. ult in him Col. 2.3 and 3.16 This great Nation is a wise and understanding People for what Nation is so great that they had God so nigh unto them Deut. 4.6 7. a people near unto him thus Peter James and John had been with Jesus Surely God is in you of a truth 1 Cor. 14.25 every man will challenge this wisdom but the tessera the mark and character of the true wisdom is Jam. 3.17 It is from above pure peaceable c. 4. This is the reason of that power against sin which we observe in faithful men they have received Christ the power of God whence that is understood which St. John speaks of That this is the victory whereby we overcome the world even our faith 1 Joh. 5.5 and they waxed valiant in fight they overcame kingdoms Heb. 11. Such was the Centurions faith so Christ saith to us Go and we go and Matth. 8. if thou canst believe all things are possible to him that believes Mar. 9.24 5. This is the reason of their upright and holy and just conversation they have received Christ who is the righteousness of God 2. The name of Jesus and Jesus himself are the same which I note the rather because there are who take offence at reverence done at the naming of him for it is not at the sound of the word but at the very nature and being of the person that we shew reverence otherwise it is hypocrisie if any one except and say why not at the names of the Father and the Spirit as well I answer that the Son and not the Father or Spirit hath taken our flesh and to the Son all power and authority is given both in heaven and earth Matth. 28. Nor hath the Scripture enjoyned any where that at the name of the Father or Spirit every knee should bow but at the name of Jesus Repreh Who reject the divine wisdom and righteousness and prefer their own carnal wisdom 2. who receive not nor own those who walk as Christ walked of whom he saith He that receiveth you receiveth me receive us we injure no man if another come in his own name him ye will receive Exhort To receive Christ in order thereto consider the dignity of the person to be received the Son of God God himself if a man come to us in gay cloathing with a ring on his finger Jam. 2. we set him in a good place where shall we set the Son of God who knocks at the doors of our hearts He is harbourless yet he comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own 2. Consider the equity of it we are his own by Creation Grace Preservation Covenant Government and he comes unto his own to take possession and will we not allow him the travel of his soul he paid dearly for us no corruptibility but ye are bought with a price and we profess it daily he hath made us and not we our selves we are his people 3. Consider our necessity the disjunction is dreadful Mar. 16. either believe or be damned which withall will set us a work to enquire whether we believe or no. The Signs 1. Negarive see 2 Thess 3.2 1 Pet. 2.21 and 3.9 and 4.1 2. Positive Col. 2.5 6. 1 Joh. 2.6 Let us look unto him and follow his steps 1 Pet. 2.21 not rendring railing for railing 1 Pet. 3.9 and 4.1 2. 2 Cor. 13.5 Christians prove your own work The Colossians had received Christ Col. 2.5 St. Paul saw and rejoyced to see their order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12.3 As therefore ye have received the Lord Jesus Christ so walk in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the way and Christ himself is the way do we walk in him He himself is the Life do we live according as he lived he is the word of Life 2 Thess 3.2 Christ being reviled reviled not again not rendring railing for railing but rather blessing Michael durst not give the Devil a railing accusation if we rail being reviled we have not yet received Christ whom have they received who being not reviled yet revile they have received the Devil and not Christ he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reviler a slanderer If we have received Christ then not Belial if light then not darkness 2 Cor. 6. if proud then is not Christ received who is humble and meek Matth. 11. Ambitious men have not received Christ How can ye believe that receive honour one of another Joh. 5.44 If Christ be in you the body is dead because of sin Rom. 8.10 The means are either remota or proxima remota repentance according to St. John's doctrine repentance that we have not repented Most necessary for the receiving of Christ is the receiving of John the Baptist he is senior à dextris spirit terrae chap. 7. for many take themselves for Christians who are not yet Johannites or Disciples of John which we must needs be before we can be the Disciples of Christ what must we believe and receive John can our faith be reposed safely upon man but we are content to receive Esau and Jim and Zim We must know that as when we are exhorted to receive Christ we mean according to the spirit and truth so when we exhort to receive John it is according to the spirit the divine Truth and Doctrine of John the grace of God Tit. 2. Thus the people of Israel believed God and his servant Moses Exod. 14.31 That we ought to receive St. John before we receive Christ appears undeniably both by Scripture and Reason out of Scripture by Scripture both by predictions in the Old Testament and by accomplishments of them in the New Testament The Predictions are many in the Old Testament I will name only those which are quoted by the Evangelists Isa 40. vers 5. The glory of the Lord shall be reveiled and all flesh shall see it together vers 9. O Sion that preachest the Gospel bringest good tidings of Christ in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get ye up behold your God behold your Lord will come with strong hand his arm shall rule and his reward is with him and his work before him Before this promise the third verse of that 40th Chapter is quoted by all the Evangelists The voice of him that cryeth in the wilderness prepare the way of the Lord make his paths straight Mal. 3.1 The Lord whom ye seek shall suddenly come to his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of hosts Before this promise the

feet are swift to shed blood destruction and unhappiness are in our wayes and the way of peace we have not known that 's Gods way Thou art therefore inexcusable O man who ever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things O but we have the Truth they say they have the Truth too but both they and we hold the Truth in unrighteousness and so the wrath of God is brought upon us both Rom. 1.18 Every Sect challengeth Christ who shall be judge even the meanest Auditor here may be judge for what is Truth David tells us Psal 119.151 Thy Commandments are the Truth Our Saviour tells us I am the Way the Truth and the Life They have the Truth then who obey the Truth who keep the Commandments who walk in Christ the Way do the Truth live the Christian life these have the Truth They who are contentious do not obey the Truth Rom. 2.8 Tush Truth is fallen in the street and trodden under foot by those who plead for it Yea Truth faileth and he that departeth from evil maketh himself a prey Isa 59.15 God hath a controversie with the Land because there 's no truth no mercy no knowledge of God Hos 4.1 They who have the Truth have meekness Psal 45.4 they have mercy Psal 85. and 60.4 they have love Thou hast given a banner to those that fear thee that it may be displayed because of the Truth What 's the banner Cant. 2.4 His banner over me was love Charity rejoyceth not in iniquity but rejoyceth in the Truth 1 Cor. 13.6 Exhort 1. To make straight the Lords way Such a way the Lord delights in Ps 1. for as our eye is pleased with that which is straight and crooked figures displease our eye so it is with the Lord which is the meaning of that Phrase often used in Scripture To do that which is right in the sight of the Lord Deut. 1.18 and 12.25 The Lord gives this Testimony unto David 1 King 4. That he did that which was right in his eyes and to Jotham 2 King 15.34 and 18.3 to Hezekiah Whence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth that which pleaseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 27.9 Truth will return to those that practice it God himself is right Deut. 32.4 Exhort 2. Prepare the way of the Lord in the wilderness what wilderness we must go into I have shewn before into the forlorn desolate and wildered heart thither we must go to prepare the Lords way where the Lord calls to us to hear his voice and his word is not afar off from thee but in thy mouth and in thy heart I have heard of many and known some who have travelled far to hear the Lords voice and learn how to prepare his way and after long search abroad have at length returned with loss of all their labour grieved and ashamed that they have sought that so far abroad which might be found so near at home What is it to prepare this way of the Lord in the wilderness what else but to repent of our ill led lives by which we have wandered and gone astray from our God and return unto our God for ever hereafter to walk in his clean even and right way which whosoever shall go about to do shall quickly find himself in a wilderness and man alone with God alone Such an one sets God in his heart over all renounceth all things for God alone so that if he might have all the world without his God he rather chooseth to have God alone without all the world than all the world without God Lord let all things in the world forsake me so I may have thee so I may have thee I forsake all things so I may have thee let the world be crucified to me and I unto the world He who is thus retired unto his own heart shall quickly find himself alone though in a crowd and yet is he not alone for God is with him he is alone who is without God Judg. 16.7.20 But whom shall we perswade thus to prepare the Lords way in the wilderness Exhort 3. To be wary least we be seduced by the crooked Generation were there not such seducers Isa 35.8 There is great need of such advise because there is a way that seems right to a man but the end of it is not good what way is that every by-way of Religion doth not every way seem good in his own eyes The common means to level the Lords way to fill up the valleys and bring down the mountains is 1. Repentance and Faith John the Baptists Doctrine for so we find Act. 19.5 John baptized with the baptism of Repentance saying unto the people that they should believe on him which should come after him i. e. on Jesus Christ This Doctrine fills up the low sinking valleys Act. 2.37 38. this Faith removes mountains Mat. 17.14.21 See Notes in 1 Cor. 13.2 2. Prayer Psal 27.11 Teach me thy way O Lord lead me in a plain path Remember thou walkest in the midst of snares let thine eyes look right on he who hath the end of his journey in his eye cannot go amiss Make straight paths for your feet Pray to the Lord to direct us O that my wayes were made so direct that I might keep thy righteous judgements 1 Joh. 2. If any man sin we have an advocate with the Father It 's much to be lamented that this and other Scriptures and the falls of Gods Saints are drawn to countenance men in their voluntary and wilfull fallings and lying still in sin The falls of Gods Saints were not iterated and it cost some of them dearly e're they rose witness David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who willingly falls unwilling falls are pardonable Gal. 6.1 You must take heed of such interpretations of Scripture as side with our corruptions our best guide in Gods way is self-denial We are prone to despair I shall fall one day by the hand of Saul saith David We are too prone by corrupt nature to fall therefore listen not to those Scriptures which seem to drive us down headlong stand fast in the Faith stand fast in the Lord. NOTES AND OBSERVATIONS UPON JOHN III. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him BEfore we come to the Analysis and Resolution of these words it 's necessary that we should read them right according to the Greek which word for word sounds thus He who believeth on the Son hath the everlasting life but he who obeyeth not the Son shall not see that life but the wrath of God abideth on him We read in the 25th verse of this Chapter of a question raised between John Baptists Disciples and the Jews concerning Purifying as whether the legal

washing of the Jews were more prevalent or that of John Baptist or that of Christ But it 's more probable the comparison was between Christ and John and that the Disciples of John were zealous in behalf of their Master for therefore they report to John that Jesus to whom he gave testimony Baptized and as it were usurped his Office and that his honour was thereby Eclipsed for all men came to Jesus and left John Unto which John Baptist makes a most modest Answer 1. Generally that what one or other or any man hath received he hath received from Heaven Then more specially he satisfies his Disciples in their two main exceptions 1. That Christ usurped not his Office for himself was not the Christ but sent before him that he was not the Bridegroom but his friend And secondly as for his credit and reputation it was but just that Jesus Christ should increase and he himself decrease since Jesus came from above and is above all as for himself He was of the earth and spake of earthly things But as for the testimony of Christ it was divine and certain and such as proceeds from the fulness of the spirit insomuch as he who believed him had eternal life We may perceive then that the words are a part of John Baptist's Testimony concerning Belief and unbelief in the Son of God and the reward of both The reward of Belief the greatest everlasting life The reward and punishment of unbelief or rather disobedience the most severe and that either privative He who obeyeth not the Son shall not see life or positive the wrath of God abideth on him both which in School language are poena damni the punishment of loss he shall not see life poena sensus the wrath of God abideth on him All which may be resolved into these Divine Axioms or points of Doctrine 1. He that believeth on the Son hath the everlasting life 2. He that obeyeth not the Son shall not see life 3. He that believeth on the Son hath the everlasting life but he that obeyeth not the Son shall not see life 4. He that obeyeth not the Son the wrath of God abideth on him 5. He that obeyeth not the Son shall not see life but the wrath of God abideth on him 1. He that believeth on the Son hath the everlasting life We must here enquire what 's meant by life by eternal life and having the eternal life What 's meant by the Son and belief in the Son and how he who believeth in the Son hath the eternal life Begin we with the latter as most proper first to be handled By the Son is here to be understood the Christ of God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off shining of his Fathers glory Heb. 1. The eternal Word who was known by the name of Son to his eternal Father Psal 80.15 16 17. Return we beseech thee O God of Hosts look down from heaven behold and visit this vine and the vineyard that thy right hand hath planted the young vine which thou madest strong for thy self it is burnt with fire and cut down they perish at the rebuke of thy countenance let thine hand be upon the man of thy right hand and upon the son of man whom thou madest strong for thine own self So also Prov. 30.4 Who hath ascended up to heaven and descended who hath gathered the wind in his fist who hath bound the waters in a garment who hath established all the ends of the world What is his name and what is his sons name if thou canst tell He answers presently Every word of God is pure he is a shield to those that trust in him 2. By belief in the Son we are here to understand not only that naked and bare assent and consent of the mind and heart unto the Son that he is the way the truth and the life c. But also by belief we must here understand that obedience of faith which naturally flows from that assent and consent Which St. Paul calls the obedience of faith Rom. 1.5 that obedience might be given to the faith in his name among all the Gentiles among whom also ye are called of Jesus Christ 3. By Life here we are not to understand either Vegetative Sensitive or Rational Life which are supposed in him who believes in the Son but that Life which God himself liveth which by man's estrangement from his God he looseth in the darkness But the Christ of God being raised up in us from the death he over-comes death and abolisheth it in us and enlightens and discovers the life and immortality again 2 Timoth. 1.10 that by a living Faith we lay hold upon the Life together with the Son even Jesus Christ who hath abolished death and brought life and immortality to light through the Gospel Now that he who believeth in the Son hath the everlasting life The truth of this is evident from other Scriptures also Joh. 6.47 where our Lord confirms it with advantage of Amen Amen Verily verily I say unto you he that believeth in me hath the everlasting life So 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life 1. The Reason of this appears from the consideration of God the Father who hath radically in himself the eternal Life wherein is seen the bounteous liberality of him from whom descends every good and perfect gift as also his love to men who are in great want of that life that he hath given to the Son to have life in him also Joh. 5.26 And his will is that every one who seeth the Son and believeth on him may partake of everlasting life Joh. 6.40 The second Reason appears from the Consideration of the Son and of the everlasting life it self as also from the nature of belief the life is in the Son Joh. 1. yea the Son himself is the life Joh. 1.5 Enlightening every one that comes into the world 'T is the end of his coming into the World that his believers might have life Wherefore Belief it self must be a living Belief or a Faith which is concrete with Obedience and life because hereby the Believer receives the Son and with him the everlasting life for the Rule is general Quicquid recipitur recipitur ad modum recipientis True Believers therefore in the Son of God have the real possession of the eternal life But here it may be doubted touching the truth of this we read of the hope of eternal life Tit. 1.2 which was not then had and enjoyed if only hoped for And Rom. 13.11 Your salvation is nearer than when ye believed they believed therefore and yet there Salvation and Life was at a distance from them I answer that Belief is either abstractly considered as an assent unto Divine Testimony without any act at all of the Will and Heart and such a belief may be distant from the life Or Belief may be taken concretely with Hope

upon what terms we differ Truth we have blessed be God in abundance But do we practise what truth we know God hath shewn thee O Adam what is good c. The Prophet to convince us that we are not obedient unto this Truth proceeds Mich. 6.8 13. While we cry out contend and fight for more Truth The Lord punisheth us for what we know and disobey Rom. 1. Rom. 2.8 That to them who are contentious and obey not the truth tribulation and wrath What truth we know we hold in unrighteousness and so bring the wrath of God upon us Yea Beloved the Lord accounts us as not to have that Truth which we know while we love it not Hos 4.1 yea no man will think he hath Truth enough till things come home just to his opinion of Truth And if some men attain their desires herein thousands will want theirs and they will cry out for Truth still and all this comes to pass because we turn not from our iniquities Dan. 9.13 But on the other side there 's as great a Cry for peace But let me appeal to thy conscience wherefore wouldst thou have peace Is it not that thou mightest go to such or such a City or Town buy and sell and get again Is it not that thou mightest freely drink and be drunk follow thy voluptuousness and sensuality Is it not that thou mightest prosecute thy ambitious designs With one of these three we go a whoring from our God for commonly one of these three bewitch us in the time of plenty and prosperity And what peace then so long as the whoredoms of our mother Jezabel and her witchcrafts are so many It hath been the filthy whoredom and witchcraft long practised in this Island and therefore we may fitly compare it to Jezabel which signifieth an Island made a dunghil or which now followeth upon our whoredoms from our God and witchcrafts wo unto this dunghil wo unto us And therefore it is much to be feared that the Lord will bring to pass what he threatens Zeph. 1.17 and Malach 2.3 There is no peace to the wicked saith my God Repreh 2. Those who would have God turn to them but they will not turn to God they would have him come to them in their sinful way and will not meet him in his way of righteousness The original word here and elsewhere is Joel 2.12 Turn ye even to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad me So in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impii ambulant in Circuitu Spirit Terr Chap. 1.4 5. Shifting their beds inhaeret lateri lethalis arundo Repreh 3. Those whom the mercies of God cannot win Esay 26.9 10. Rom. 2. Repreh 4. Those who turn but not from their sins to God but change their Opinions change their Sects Repreh 5. Those whom nor mercies nor judgements move Balaam goes on in his impenitency and soon forgat the Angels Sword the Oracle of God the dangers he escaped and goes on frowardly in the way of his own heart Esay 26.10 Rom. 2. Repreh 6. Those who are not ashamed when they have committed sin 1 Cor. 5.2 The Apostle reproves the Corinthians for tolerating incest among them and ye saith he are puffed up or have not rather mourned Psal 94.3 4. How long shall the ungodly triumph Hos 9.1 Rejoyce not thou Israel like other people for thou hast gone á whoring from thy God The Prophet Jeremy 44.10 puts the Jews in mind who were gone to dwell in Egypt what evil the Lord hath brought upon Jerusalem and upon all the Cities of Judah and Behold saith he they are this day a desolation and no man dwells therein because of their wickedness which they have committed And hath not the Lord our God dealt just thus with us Who hath not seen or heard of that Comet which long time together denounced these judgements which according to the body of it fell first on Germany and according to the tayl are faln since upon these two Neighbour Islands Who knows not how fiercely the fire of the Lords wrath now about these twenty years burned in Germany All this while the Lord was sharpening his Sword against us Ezech. 21.10 yet we are not humbled even to this day yet we have not laid it to heart Jer. 3.7 Ezech. 23.11 Though she saw c Therefore that comes Ezech. 21.28 Who of us hath turned from his darling sin Repreh 7. Who are turned in part as to the dispensation of the Father which consists in strictness and rigour fear and terrour and wrath which the Law causeth as Moses describes the giving of the Law Exod. 19. and 20. and Heb. 12. Elias and John the Baptist were under this dispensation And hitherto many are come at this day and know not of what Spirit they are but think they are come to Mount Sion when indeed they are yet in Mount Sinai they have not the humility and meekness the love and patience the gentleness and long suffering of Jesus Christ Herein therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall short and though they be returned yet it is only to the dispensation of the Father not of the Son whereas the Lord saith ye have not returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. usque ad me or unto me They have not yet been brought by the Law unto the Lord Christ Let us be exhorted to return unto our God that we may be the better perswaded hereunto let us consider That this duty is a change of the mind the which will be thought more fit to be done if we should bethink our selves how we are minded before repentance Before repentance the mind of man is wholly aliened from the mind of God The world by wisdom knows not God 1 Cor. 1.21 and 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him Joh. 8.45 Because I tell you the truth ye believe me not 2. This is to be without true Love either to God or our Neighbour wholly estranged from the commandment of God 3. These seek rest and contentment in the lusts of the Flesh as the Apostle describes it Eph. 2.3 We have had saith he our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind 4. Consider that all this is no other than enmity against God for such is the carnal mind 'T is enmity against God and enemies we are in our mind by evil works Col. 1.21 5. Remove 1. Erroneous opinons concerning sin that it cannot be wholly taken away by the grace of God I have heretofore proved this largely add Rom. 5.6 7 8. 2. Sleight thoughts of sin that it is not so evil as it is thought to be Vide Notes in Am. 4.11 6. Summ up all thy customary thoughts affections loves desires hopes fears pleasures joys delights words actions All these summ up into one mass and heap and look upon them all as thy self and give

Righteousness of Faith saith If thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved The Apostle in the same Epistle Chap. 8. makes all plain Christ is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.25 to the uttermost Object If every one who believes be justified then what need any thing but faith what need any obedience The whole Word of God must be true and every part of it stand firm with other Know we therefore the true Faith hath obedience involved in the nature of it whence to believe and obey are taken for the same thing See Notes on Isa 3.10 add ye Deut. 30.11 12 13 14. where is set down the very difference between the Law and Faith Observ 1. All who believe Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth As particular Faith is required of every man so particular Justification is promised unto every believer our Translation here is plural all that believe but the Greek is singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one who believeth this is no fair dealing for whereas these words are put in the plural number there is place left for distinction whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that believeth implyes Faith required in every one and a particular promise and assurance of Justification made unto every man Such untrue dealing with the holy Word of God may be observed in our former English Translators as Hebr. 2.9 should taste of death for all another hath it for all men so some of our Latin Translations pro omnibus pro cunctis whereas the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our last Translation hath it That he should taste death for every man What is the difference Dolosus versatur in generalibus So that if we or any one urge the universality of Christ's death he died not pro singulis generum sed pro generibus singulorum He died for all kinds not for every man which yet the Scripture saith expresly Observ 2. Faith in Christ is a purging sanctifying and cleansing Faith Act. 15.9 and 26.18 Observ 3. Christ is the Author of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 Observ 4. Christ is the Author of Justification 1 Cor. 6.11 Gal. 2.16 Observ 5. Every one who believes in Christ and is justified by Christ is in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 6. The Gospel of Salvation the glad tidings of justification and sanctification c. is universal to every one that believeth Christ's birth is joy to all people Luk. 2.10 The Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 Marg. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. vers 3. God would have all men to be saved 1 Tim. 2.4 As he was born to the joy of all people so he died for the benefit of all He suffered death for every man Hebr. 2.9 No man is excluded who doth not exclude himself Observ 7. God is no respecter of persons See Notes in Joh. 1.12 Observ 8. Faith in Christ purgeth justifieth and cleanseth from all sin all things are possible to him that believeth Mar. 9.23 1 Joh. 5.4 Observ 9. The difference between the Righteousness of the Law and Faith in Jesus Christ Rom. 10.5 6. cum Deut. 30.11 12 13 14. Observ 10. Remission of sins and justification cleansing purging from sins go together 1 Joh. 1.9 Observ 11. Faith is not a fancy but a real receiving of Christ and hath through him a real work in it Observ 12. What kind of people believers are they are a cleansed and purged people See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Those who detract from the power of Christ in cleansing from sin they ascribe unto their own death more than to Christs death more to the unclean Devil than to the most holy God and his spirit Repreh 2. Who fancy themselves justified when yet they continue and live in their sins Repreh 3. Who ascribe all the cleansing and justifying of Christ from sin to what Christ hath done so many Ages since and not to his working in us Moses is alledged by St. Paul Deut. 30. in that very place mark what Moses saith No good makes us good unless it be in us as è contra no evil evil unless in us Exhort Receive and believe in the Lord Jesus Christ the justifier and sanctifier Doubt How can we be exhorted to receive him who is already in us 2 Cor. 13.5 Can a man be exhorted to receive him whom already he hath He is in us and we believe he is in us For Answer See Notes in Jam. 1.21 The Prayer O Lord thou hast called us with an holy Calling unto the belief of the Truth by the Gospel to the obtaining of the Glory of the Lord Jesus Christ And thou hast made unto us great and precious Promises that we should be partakers of thy Divine Nature But thou requirest that first we escape the corruption that is in the world through lust That having received these precious Promises we should purifie our selves from all pollution of flesh and spirit Thou offerest Faith unto us all by the resurrection of our Lord Jesus Christ But we have not walked worthy of so holy a Calling we have contented our selves with a dead Faith not considering that the Faith that justifieth purifieth the heart that it is obedience that the spirit of God accompanieth it But although our sins be multiplyed against thee yet deal with us in mercy O give us grace to flee out of the false Hypocritical Jerusalem That we may hear the noise of the Trumpet and take warning and be admonished by the fire of the Spirit in the Vineyard of the Lord of Hosts Set open the Fountain to the house of David for sin and for uncleanness that may purge out of us that source and fountain of wickedness And vouchsafe unto us that Living Faith that we may believe in the Lord Jesus Christ as the Scripture hath said That out of our heart may flow the Rivers of Living Waters Amen NOTES AND OBSERVATIONS UPON ROMANS V. 12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned For until the law sin was in the world but sin is not imputed when there is no law Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come OUR general scope and aim is the discovery of Christ yesterday Heb. 13. i. e. in all that tract of time before his manifestation in the flesh Having therefore found his eternal generation Mich. 5.1 His goings forth from everlasting and his growing up as the tree of life in the paradise of God Rom. 2.7 That Paradise of

sinful man he desires to be filled with the husks but cannot See Theoph. in Luk. 15. 1. Who will keep an idle servant the Lord expects that we do all that he commands us when ye have done all say ye are unprofitable 2. A servant as such sets not up for himself 3. Not for another Not for your enemy my meat I ought not to give to Baalim They that eat of my bread laid great wait for me ye trod under foot the Son of God We say we go Sir yet do not but he that gives a cup of cold water because ye belong to Christ hath his reward ye are of his Retinue Observe the cause of Gods wrath and all his heavy judgements The wickedness of men was great in the earth and every imagination of the heart was evil continually for this cause he brought in the flood upon the world of the ungodly 2 Pet. 2.5 the sin of Sodom and Gomorrah was great and their sin very grievous Gen. 18.20 Therefore God turned those Cities into ashes condemned them with an overthrow making them an ensample unto those who afterward should live ungodly 2 Pet. 2.6 And to what other cause can we referr those all the other heavy judgements of God upon his people the whole book of the Judges is a large proof of this point but more special those two National Judgements the one upon Israel 2 King 17. where after a large Catalogue of all the great and manifold uncleannesses and iniquities of the Ten Tribes vers 17. They sold themselves to do evil in the sight of the Lord to provoke him to anger therefore the Lord was very angry with Israel and removed them out of his sight Hos 9.9 Profundè peccaverunt they deeply sinned The other upon Judah 2 Chron. 36.14 All the chief of the Priests and the people transgressed very much after all the abominations of the heathen therefore the Lord brought upon them the King of the Chaldeans and that final heavy judgement of God upon that whole Nation who killed the Lord Jesus and their own Prophets and please not God and are contrary to all men To fill up their sins alwayes for the wrath of God is come upon them to the utmost fulness of impiety required the fulness of Gods wrath and can we expect other measure beloved from the Lord upon the fulness of our uncleanness and iniquity the full vials of his wrath to be poured out upon us Whence it is that sin and the punishment of sin have the same name Gen. 4.7.13 and 19.15 Levit. 20.20 2 King 7.9 Zach. 14.19 a treasury of sin is the treasury of wrath Rom. 2. Ains in Gen. 4.7 Did we believe the Truth that tribulation and anguish is to every soul that doth evil we would repent and turn from our evil wayes but because we believe not therefore 2 Thess 2.12 he sent them strong delusions Observe the great need of a Redeemer the Apostle convinceth the Gentiles of this and brings in a large evidence against them that they were servants of uncleanness and iniquity unto iniquity See a Catalogue of the crimes they are charged withal Rom. 1.18 Nor were the Jews more free than the Gentiles he convinceth them Rom. 2. and are we any better than they No in no wise for we have before proved both Jews and Gentiles that they are all under sin Rom. 3.9 and if the former proof will not serve the turn he recites the heads of their capital crimes vers 10-18 Here then is the triumph and glory of free grace for all have sinned and come short of the glory of God being justified freely by his grace through the redemption that is in Jesus Christ Rom. 3.24 25. Ephes 2 1-8 Man falling would never cease till he came to the pit did not the Lord lay hold on him Exhort To free our selves from this abominable and insufferable thraldom the slavery of our members under these tyrants uncleanness and iniquity even unto iniquity These many Masters they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. Men-stealers ye call them Spirits they rob God Will a man rob God Malac. 3.8 these rob God of man and of his image in man and enthral mans body and soul and all his members they rob man of his God more truly than they of the Tribe of Dan robb'd Micha the Idolater Judg. 18.24 though that speech of his be full of argument ye have taken away my Gods saith he and what have I more Truly if our God be taken from us what have we more we complain that somewhat else robs us of our God but indeed it is our uncleanness and iniquity that robs us of him your sins have separated between you and your God Isai 59.2 They hinder us from drawing near unto our God from having communion with him they kindle Gods wrath against us and provoke him to plague us with divers diseases and sundry kinds of death and therefore it is excellent counsel If any of you be a blasphemer of God an hinderer or slanderer of his word an adulterer or be in malice or envy or any other grievous crime and these are the tyrants that rule over most men bewail your sins and come not to this holy Table lest after the taking of this holy Sacrament the Devil enter into you as he entred into Judas and fill you full of all iniquities and bring ye to destruction of both body and soul he 'l enslave you from one iniquity to another These are the Plagiaries which rob us of our Religion and steal away our hearts from our God and his service How often hath every man here prayed that he might ever hereafter serve and please God in newness of life yet have these Plagiaries robbed us of the effect of our prayers and enslaved us to iniquity and tyrannized over our members Means How shall we free our members from this servitude O repent that ever ye yielded your selves slaves unto them trust to the Redeemer the Lord Jesus Christ and continue in his Word his Word is the Truth and the Truth shall make thee free and if the Son make you free ye shall be free indeed How will he free thee By conforming thee unto his death 't is the Apostles counsel Coloss 3.5 Mortifie your earthly members that 's the death for he that is so dead is freed from sin Kill these tyrants spare not one of them I am as tender of shedding blood as another but here the greatest mercy is to be most cruel why 't is your own argument but I am sure more fitly and properly used These are Gods enemies these are true Amalekites with whom God will have war from generation to generation Amalekites who are they Delinquentes populum they who turn us away from the service of our God O spare them not if ye love your God spare them not the sparing of them cost Saul his Kingdom and it will cost us the Kingdom of Heaven if we spare them

Mark in your discourses whether they drive not still at their own praise and honour This I did or said c. But what must we do when men praise us Do as thou wouldest be done unto The praise is Gods give it unto him wouldst not thou be so dealt withal when men pay Money to thy Servant thou wouldst not have him put it up in his own Pocket but in thy Counter 4. Yet doth not our praising of God make any addition unto his glory no more than the grateful reflection of the Sun-beams from a Looking-glass gives light unto the Sun We pay unto him what we borrowed of him when we praise him we are but as Lanthorns at the best and when he bids us praise him he bids us shine forth thy light is come and the glory of the Lord is risen in thee Esay 60.1 For hence it follows that God is before hand with all the World 1. His preventing grace his mercy which the Gentiles must glorify vers 9. it hath indebted all the World unto God For what have we that we have not received and owe praise unto God for it What do we boast of If of any thing without us they are all his Creatures if of any thing within us he hath wrought all our works in us Esay 26. What then our selves God prevents us with our selves our very first beings we must rejoyce and praise God who hath made us Psal 149.1 2. He prevents not only our praises our Allelujahs but our prayers our Hosannaes also 2. How great a God is that God whom we worship No Topical God as all the Gods were of the Antient Heathenism but one God to whom all Gentiles all Nations all People owe praise yea all the Creatures 3. A duty which our Church enjoins us as largely as frequently as prayer Hosannah and Allelujah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer unto God and praises of God divide the whole Book of Psalms and they divide our Liturgie this is that which the Church admonisheth us of in the very Prologue and entrance of her Service That we assemble and meet together to render thanks for the great benefits that we have received at Gods hands to set forth his most worthy praise Then the Priest Praise ye the Lord Then the People The Lords Name be praised And this we do in all our Hymns as the VENITE O come let us sing unto the Lord let us heartily rejoyce in the strength of our Salvation c. O come let us worship and fall down and kneel before the Lord our Maker c. Words which we turn over our tongues as it were for fashion sake not considering that therein we acknowledge unto the Lord of Heaven and Earth our homage and fealty due unto him for our being not considering that hereby we equal our selves unto the very dust out of which we are taken not considering that we hereby resolve our selves again into our first Tohu and Bohu that we may be nothing at all and God may be All in All. This our Church commends unto us as in our TEDEVM We praise thee O God we acknowledge thee to be the Lord. This in our BENEDICTVS When we bless the Lord God of Israel for giving Christ because he hath visited and redeemed his People and raised up a mighty Salvation for us in the house of his Servant David Which as I told ye before is that which in the Text we properly praise God for the Comming of our Saviour Which also we do in the JVBILATE O be joyful in the Lord all ye Lands c. O go your way into his gates with thanksgiving and into his Courts with praise be thankful unto him and speak good of his Name So likewise the Virgins MAGNIFICAT My Soul doth magnify the Lord and my Spirit hath rejoyced in God my Saviour So in CANTATE DOMINO and the NVNC DIMITTIS DEVS MISEREATVR Let the People praise thee O God let all the People praise thee And again Let the People praise thee O God c. Whence 4. It is evident that very backward we are in the performance of this duty of praising and glorifying God as appears by the manifold Exhortations hereunto throughout the Liturgy and throughout the Scripture especially in the Book of Psalms And surely great need there is we should be so roused up unto it since many of us know what it is to praise God and that it is our duty so to do yet perform it not but hold the truth of God in unrighteousness and put our light the virtues and praises of God as it were under a Bushel and suffer them not to shine forth before men such are they whom the Apostle speaks of Rom. 1. Gentiles too as we are Who knew God yet glorified him not as God but their foolish heart was darkned a dark heart that the light of Gods praise could not shine out of it And St. John tells us That among the chief Rulers many believed on Christ but confessed him not Joh. 12.42 One Samaritane returned to give thanks the Meat-offering or Thanksgiving was to be eaten presently Others have an outward and verbal Confession of praise but the real and true praise they have not such as draw near unto God with their lips such as place all their praising of God in singing and chanting the verbal praise of God such as can chant by heart the Church Hymns containing much of the praise of God yet they remember not to sing St. Pauls Tune Ephes 5.19 Speaking to your selves in Psalms c. making melody to the Lord in your hearts Col. 3.16 Singing with grace in your hearts to the Lord. The Psalmist when in many Psalms he hath largely prescribed wayes for praising God at the last shuts up the whole Book with one without which all the rest are imperfect and insufficient Omnis Spiritus laudet Dominum The Chaldy Paraphrase turns it Let every mind praise the Lord. And then adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cannot praise him enough Laudate posteri Others add real praise to vocal such as praise God for some temporal blessing as for Liberty their Peace and other common blessings and for their special as their riches But this is not to praise God as he in Zach. 11.5 saith Blessed be God for I am rich This praise is only in reference to himself not to God so that if God took away their riches they would not praise God but rather follow Jobs Wifes counsel to Curse God and dye Follow thou Jobs Example The Lord hath given and the Lord hath taken away blessed be the Name of the Lord. He praiseth the Lord who praiseth him Quia bonus saith the Psalmist because he is good not only because he is good to us in this or that temporal respect Our Saviour commands us to let our light shine before Men Our light what is that The vertues the praises of God in our good works Hence

above six hundred thousand men Numb 1. compared with Numb 26.65 2. What is it for God to be or not to be well pleased with them the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word signifieth to think well of It answers to divers words in the Hebrew which being well considered may discover unto us what is to be understood by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be right Hab. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 22.20 Isa 62.4 Hephzibah Mal. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 88.16 This is the Hill which the Lord desireth to dwell in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight or take pleasure in Psal 147.10 11. The word here properly signifying to think well of according to the dictate and judgement of the understanding there followeth approbation and inclination of the will and affection a favour unto what or whom we approve and an acquiescence rest delight and pleasure in it It is easie then to learn from hence what is meant by this phrase God was not pleased with them they were not right in his eyes Ye perceive the words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing less than is to be understood by them as appears Numh. 14. The Reason of Gods displeasure with them is not contained in the Text but evidently appears in Numb 14. the proper seat of this story where this multitude is charged with unbelief vers 11. tempting of God vers 22. and murmuring against him vers 27. In a word disobedience and not hearkening unto the voice of the Lord which comprehends all these and provokes the Lord to displeasure vers 27. for whereas the Lord was making them vessels of pleasure they were marred in his hand by unbelief whereby they revolted and fell out of his hand and so became vessels wherein there is no pleasure Hos 8.8 Observ 1. The greatest part of a people yea of Gods peculiar people his Israel may sin not only a sin of ignominy Levit. 4.6 but such a sin as may exclude them out of the Holy Land and cause the Lords great displeasure against them Observ 2. In Divine Matters in things belonging to the Worship and Service of God and the principal Duty of Man it 's no good Argument that the greatest number of the people are of this or that Judgement and therefore they are Orthodox and of a right Judgement And it is as ill a consequence the greatest part of the Priests or Prophets are of this Opinion therefore it must be a true Opinion Above six hundred thousand men of Israel who had seen the Lord's signs and wonders believed not the truth of God but gave credit to ten lying Spies who brought an evil report upon the Land and said that the Sons of Anak were too strong for them Josuah and Caleb were the only two Spies which affirmed the truth that they were well able to overcome their enemies and the people bid stone them and the other ten Spies said they were not able to overcome them and they were believed And is it not so at this day the most part of those who would be called and accounted Spies and Seers who seem to have searched the Holy Land these averr that the enemies of the Life the Spiritual Canaanites are too strong for us that we are not able to overcome them and these are believed by I fear more than six hundred thousand One or two witnesses or some few affirm that the Spiritual Enemies are possible to be subdued through the power of the true Joshuah and these are decryed a few believe them why These are few and the other many Alas do not men consider that by corrupt Nature the most are Proclives à labore ad libidinem The Truth of God is not carried by most voices Eliah 1 King 18.22 one against four hundred and fifty Michaiah was but one against four hundred yet the Truth went alone 1 King 22.6.14 Observ 3. Though the Lord God of Israel be Gracious and Merciful yet is he not all Mercy Ecclus. 16.11 for mercy and wrath are with him though he be well pleased with Joshuah and Caleb yet he with the multitude is not well pleased 2. But come we to consider the words in reference unto the former wherein 1. One thing is expressed that they who were partakers of the Sacraments did not please God 2. Another thing is implyed that believers may so partake of the Sacraments that they may please God 1. Though all Israel were baptized unto Moses in the Cloud and in the Sea yet with many of them God was not well pleased This they may take notice of who contend against Baptism of Children that all Israel were Baptized whereof there were many Children Exod. 12.37 This passage under the cloud and in the sea the Apostle here calls Baptism This also they may note who contend for Childrens Baptism that they of riper years were also baptized yet with many of them God was not well pleased More properly also to our purpose we may take notice that all ate of the spiritual meat and all drank of the spiritual drink c. yet with many of them God was not well pleased Men may partake of both the Sacraments yet not please God The Reason may appear 1. From consideration of the Sacraments themselves 2. Of the persons partaking of them 3. Of God himself not pleased with them not the partakers of them 1. The Sacraments are of one common name with the Sacrifices and Offerings of the Law the New Moons and Sabbaths c. all which are not for themselves but indifferent dispensations ordained for man as helpful unto him for the promoting of some better thing for the Will and Commandment of God is either 1. Primary and principal or else 2. Secondary and in order to the Principal Will of God The Sacraments are only of the secondary Will and Commandment and serviceable unto the first according to which our Lord saith I will have Mercy and not Sacrifice Hos 6.6 Mark 2.33 2. Mercy the love of God and our Neighbour Faith Righteousness Judgement Humility Meekness Patience Long-suffering c. These and such as these are the primary and principal will of God See Notes in Exod. 12.43 Since therefore the Sacraments themselves are but signs and seals of inward and spiritual things unto which they are serviceable and for which they were made and ordained of God they cannot in themselves approve themselves unto God that he should be pleased with them I say not in themselves but as they are vehicles signs and seals of heavenly things which they convey in them and with them 2. In regard of the persons partaking of the Sacraments as eating the same spiritual meat and drinking the same spiritual drink they may possibly be wicked men for we read of Cain that he offered Sacrifice and Judas was a present partaker of the Sacrament at the first institution of it Luk. 22.21 Isai 1.11 15. Hos 8.12 13. They

and excellent new things are present in regard of time and therefore the LXX render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth now or at this present time For this is the day which the Lord hath made Psal 118.24 The new day of Grace when all things become new a Psalm proper for the New Day of Grace and proper for the entertainment of the New Man the new King when he came to Jerusalem in triumph and the people sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the next words to those I named in the Psalm Hosannah save us now O Lord whereby the Scribes and Pharisees knew the people ascribed to Jesus the honour of Christ the Messiah the New Man And so much for proof also of the third Point If we now enquire into the reason of all these truths Why the Lord shews these true these excellent these present new things unto us and bids us behold them It is not from any merit of ours but from his own love to the New Man in whom he is well pleased and from his free Grace Love and Mercy in Christ the New Man to his New People And into this reason the New Man resolves his Fathers Revelation of these new things unto his new People Matth. 11.25 26. I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast reveiled them unto babes Even so Father why for so it seemed good in thy sight And for the very same reason and for the performance of his own gracious promise in the new Man Christ and for the love he bears to those excellent new things and for his Love Grace and Mercy which he bears to his new people it pleaseth him and it seems good in his fight to make them partakers of these true excellent and present new things and to make all things new to them So saith the Wiseman Prov. 22.21 Have I not written to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tripliciter threefold So the LXX the Vulg. Lat. and Vatablus Have I not written to thee three ways in the Law Prophets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contain Job the Psalms and Solomons writings That Solomon may speak here in the person of God Have I not written to thee the secrets of the Trinity and as we turn it Have I not written to thee excellent things or rather according to the word thrice excellent things In counsels and knowledge that I might make thee know the Truth or certainty of the words of Truth I have written unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great things the honourable and excellent things of my law Hos 8.12 confer Mich. 6.8 And thus ye have heard how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold hath pointed us to the truth excellency and presence of these new things with the reason of them and so discovered unto us the aim of them 2. It points us also to our Duty which will appear in the special use and application of these three points of Doctrine unto our selves And first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold These new things are certain faithful and true 'T is useful for Instruction and Reprehension 1. This discovers unto us one principal ground of the Christian Religion The divinity of Christ Esay 65.15 16 17. The Lord God shall call his servants by another name or new name as before i. e. by the name of Christians as Act. 11.26 That he who blesseth himself in the earth shall bless himself in the God of Truth and he that sweareth in the earth shall swear by the God of truth for behold I create new heavens and a new earth c. He who is called by this new name the Christian Man that blesseth himself shall bless himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the God of truth or the God Amen as Christ is called as elsewhere so Apoc. 3.14 Thus saith the Amen the Faithful the true Witness Thus when often in the Gospel we have the● words Verily verily I say unto you it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Truth of truth say unto you it may as well be understood to be the name of Christ as to be a firm asseveration as some conceive And I have heard of an old Latin Translation that hath it Veritas veritatis Truth of truth for as the Son of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. The brightness of his Fathers Glory or as we have it in the Nicene Creed Light of light for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Helenistical notion signifieth Light so may the same Son of God be also as truly called Truth of truth or the God Amen the God of Truth or Christ himself who is the Truth Joh. 14.6 2. It points us to the principal object of our Faith these true and certain new things thus our Saviour argueth Joh. 8.46 If I tell ye truth why do ye not believe me Truth requires belief the firm foundation of our Faith Heaven and Earth shall pass away but my words shall not pass away Matth. 24.35 3. It discovers the great Grace and goodness of our God who reveils his Son the new Man in his new People Gal. 1.15 and all new things to them 2. As for Reprehension 1. It reproves those who believe not these certain new things or if they believe some of them yet not all but pick and chuse what they will believe Such are they who will believe nothing but the promises of God or only the dignity of these new things not the duty they require not considering that every word of God is true whether it be a Commandment o● a Prohibition or a Commination or Narration or a Testimony or what ever word of God it is 't is true and to be believed as well as the promises of God 2. It reproves those who are offended at such as shew them and cause them to behold these ●●●tain new things such were the Galatians ungrateful men Am I become your enemy because 〈◊〉 you the truth saith St. Paul Gal. 4.16 a most unreasonable thing because Truth in it self is most amiable but Veritas lucens amatur redarguens odio habetur Truth in the abstract in it self considered it 's most lovely but when it reproves us then we hate it and him that shews it to us As he that hath lain long in a deep dark dungeon though he truly say with the Wise Man surely the light is good and it is a pleasant thing to behold the Sun yet if after long continuance in that thick darkness one should shew him the light though but of a small candle he would be ready to put it out and fly in his face that brought it Thus the Athenians brought Paul unto Areopagus the highest Court in Athens to examine him what his New Doctrine was because he taught these true and certain new things Jesus the new Man and the resurrection from the dead Act.

what the true and Spiritual Circumcision is Rom. 2. The Reason of this ignorance is The veil was yet upon their hearts and not as yet taken away in Christ 2 Cor. 3.14 Their old things were not yet passed away Now if the Ceremonial old things which are some way helps unto the Spiritual and Heavenly Truth must yet pass away before all things can become new i. e. Spiritual and Heavenly how much more must the Moral old things pass away which are the only lets and hinderances of the new the holy just and good which is the second point Moral old things must pass away before all things become new i. e. holy just and good This appears by many Precepts in Scripture disposed in the same order As cease to do evil before learn to do well Isai 1.16 17. Put off the Old Man before put on the New Ephes 4.22 23 24. Purge out the old leaven before be ye a new lump 1 Cor. 5.7 And he who will be wise in this world must first become a fool that so he may be wise 1 Cor. 3.18 The reason of this Method is obvious for as Nature and Art proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First by removing impediments and hinderances and then by position So doth our God in mans renovation for whereas the old man had done unjustly and unlawfully intruded into God's house and invaded Gods inheritance captivated and violently detained his goods his new things held his truth in unrighteousness his Wisdom in ignorance and errour his patience and meekness in anger and impatieney his Mercy in unmercifulness 'T is just with God to remove and reject him out of his usurped possession for our God hath an original right unto us We are his own house Heb. 3. He is the first and true owner of us and accordingly makes claim Esay 41.4 and 44.6 I am the first and the last and therefore Exod. 20.3 where we read in the first Commandment Thou shalt have no other Gods the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Gods the true God preceding all false Gods And the Church confesseth Gods original right Esay 26.13 other Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have ruled over us so we turn it they have possessed us So the Vulg. Lat. or other lords have been married to us but only in thee will we make mention of thy name as the Wife is called by the name of her Husband And therefore the Church having played the harlot with many lovers resolves Hos 2.7 to turn to her first husband God therefore for the recovery of his ancient right must first re-enter and first bind the strong man and then dissolve or loose the works of the Devil these moral old things and so violently take away his own new things and having abolished death bring life the new life and immortality to light 2 Tim. 1.10 The point is useful for Instruction Reprehension and Exhortation This discovers the ground of most if not all controversies touching Religion when ungodly men according to the principles and notions of their old corrupt understanding judge of the new things which they have no knowledge of till their old things be passed away Of such the Prophet Ezechiel speaks Ezech. 13.3 We unto the foolish Prophets who follow their own spirit and have seen nothing And the Apostle to the Colossians they intrude into the things which they have not seen vainly puffed up by their fleshly mind Col. 2.18 And hence it is that they speak evil of the things which they have not known 2 Pet. 2.12 The Aple therefore rightly defines controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposition of Science or knowledge falsly so called 1 Tim. 6.20 For if men certainly knew these new things whereabout they contend they would not so strive and contend about them as they do We will not contend or strive with a blind man but pity him rather if he say 't is dark when we see and know the Sun shines at high noon And therefore when we see controversies touching these new things hotly maintained on both sides we may safely conclude the truths whereabout they differ are not yet clearly known and they who so fiercely contend about them are ignorant of them A thing as ridiculous and absurd as if blind men should contend about the difference of colours The cause of all this gross ignorance touching divine Matters is no other than this men will not learn Gods Truth according to Gods method but invert and change it They will know the new things before their old things are passed away a thing plainly impossible 1. This reproves the extream folly and presumption of ungoldly and unregenerate men how knowing soever otherways they are how deeply learned soever howsoever well seen in Tongues and Arts or whatever learning who dare pass their censure upon these new things why they are yet enwrapt and inveloped in their old judge of the day before their night is passed dispute and quarrel about the Light of Life while yet they sit in darkness and the shadow of death The natural man receiveth not the things of the Spirit of God for they are foolishness unto him nor can he know them because they are spiritually discerned 1 Cor. 2.14 He is blind and cannot see far off because he hath forgotten the purging of his old sins Such great disputers of this world were the Scribes and Pharisees so well seen in the oldness of the Letter that they knew how often and where in the old Testament every word and letter was used And yet the Apostle tells us 1 Cor. 2.8 That none of the Princes of this world meaning the same Scribes and Pharises knew the wisdom of God and proves it for had they known it they would not have crucified the Lord of glory But at it is written eye hath not seen nor ear heard neither have entred into the heart of man that is the natural and unregenerate man the things which God hath prepared for them that love him I say the natural and unregenerate man for it presently followeth God hath reveiled them to us namely his Saints by his Spirit 2. It reproves those who would very fain be new and yet are very loath to put off the old They would very fain be cloathed with the new Garment of Righteousness yet are unwilling to be uncloathed and divested of the old rags of their sins They love their old life better than to part with it so But part with it they must otherwise there is no hope of the new And therefore the Apostle enjoyns us first to put off the old man before he bids us put on the new For these two are like two sutes of Apparel made for one and the same body whereof the one cannot be put upon and cover the other But the first and the old one must be first put off before we put on the other The new garment was never ordained of God as a cloak to cover knavery Let us therefore be

and hardly to be interpreted concerning Melchizedech whereof many of them were not capable he calls them children thus also the same Apostle 1 Cor. 2. desired to know nothing among them but Jesus Christ and him crucified but he spake wisdom among them that were perfect vers 8. and whereas he wrote in his Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to divine wisdom St. Peter tells us there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things hard to be understood by them that were unlearned 2 Pet. 3. Observ 4. Note hence the fountain of all Controversies and Disputations in the Church weak and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misunderstanding men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned in the doctrine of the Spirit will yet dispute and judge of them viz. of Controversies Disputations and spiritual things Hence we have Reason against Reason Argument against Argument one Judgement against another This was figured by the Midianites fighting with the Midianites one divided Judgement against another for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Judgement and what seems to one confirmed by strong Reason the contradiction to it seems as firmly concluded by the other whence it is that Councils very seldom have found out or determined the truth The 1. Reason why the Apostle calls the Galatians here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without understanding seems to be either because they knew not Christ according to the Spirit and Truth or because if they knew him yet they obeyed him not nor were conformable unto Christ crucified for so a disobedient man is called a fool often by the Wise Man whence may arise a doubt But is not such language forbidden by our Saviour Matth. 5.22 He that shall say to his brother Racha c. I Answer St. Paul here as a teacher reproves the improficiency of the Galatians and there 's no doubt but such language may befit those whose duty it is to reprove others whom they know to be such as Parents and Teachers such as St. Paul here especially when great causes move them thereunto from whom yet such speeches as these proceed not as from a fountain of pride wrath bitterness or from any private grudge but only as goads to stir up those who are lazy and wanting to their duty as these Galatians here were therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goad is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn so that our Lord's speech Matth. 5.21 22. thwarts not his own practice Matth. 22. nor reaches to this reprehension of our Apostle here who as their Father and Teacher used some sharpness in his reproof of the Galatians the danger of their revolt required it for if our Lords words be lookt into it will appear that he does not forbid the sober use of these expressions but that he inhibits the anger and unadvised hasty wrath which might put us upon the imprudent use of those expressions otherwise as they say Crudelem Medicum intemperans aeger facit an intemperate patient makes a cruel Physitian So it is for the benefit of a slow and dull Auditory that the Teacher be sometime quick and sharp in his reproof of them Repreh 1. Of those who being themselves but babes in understanding dare yet censure others more grown in Spiritual Age than themselves touching the understanding of Spiritual things they declare plainly their own small growth who declaim against the interpretation of Scripture spiritually This shews undeniably that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such growth as the Galatians here that they are animales homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. they understand not what they judge for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man discerns not the things of the Spirit of God Repreh 2. The present Generation of their extreme folly even many of those who take themselves to be exceeding wise the Apostle calls these Galatians fools who were so bewitched that they obeyed not the Truth which was evidently set forth before their eyes Now let us consider our selves we call Christ our Lord and may he not say that to us which he doth to his Apostles and Disciples Luk. 6.46 Why call ye me Lord Lord and do not the things that I say We call him our Master and are his Disciples truly when we deny our selves take up our Cross daily and follow him we call him our Saviour how is he thy Saviour what sin has he saved thee from They call Christ their Redeemer and imagine themselves redeemed when yet they are in slavery to those sins from which they fancy themselves to be redeemed What can any man who lives in any known sin do in this case or say for himself but that he is bewitched in that he obeys not the Truth and may very truly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very fool Men are wont to say commonly that Christ was crucified for us and God accepts Christs sufferings for us Beloved to believe that God accepts Christs sufferings for us so that we need not suffer with him and die with him to all our sins is to believe a lie Consolation To the obedient Christians Mark 4.11 Vnto you it is given to know the mystery of the kingdom of God Let us therefore be exhorted the Galatians by their disobedience became fools let us endeavour by our obedience to become wise It is the only way to Divine Truth to live and practise it All endeavours to know the Truth without this is vain but with this it 's easie If a man about to cleave wood set his wedg against the grain it 's not so to be done a little pains with the grain will do it By our own subtilty we cannot hammer out the Truth of God there is a vein for the silver and a place for the gold where they find it Job 28. He there compares the secrets of Wisdom to Gold vers 7. There is a path that no fowl knoweth the vultures eye hath not seen it no high-flown quick-sighted contemplation It 's not found out by subtilty vers 8. The lyons whelps have not troden it It 's not found out by strength vers 23. God understandeth the way thereof and after a long search he declares who alone can find it vers 28. unto man he saith Behold the fear of the Lord is wisdom and to depart from evil is understanding Dehortation If the Galatians were fools because they did not obey the Truth of Christ crucified requiring like crucifixion of them Let not us become greater fools by crucifying him again NOTES AND OBSERVATIONS UPON GALATIANS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed YE heard lately Gods Sermon unto Cain containing the necessity of well doing and the desire of evil doing put by God himself in our power and made subject unto us If thou doest well shalt thou not be accepted c. The words contain another Sermon

things are so accomplished as they were foretold and therefore we read often in the Gospel that such and such things were done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Word of the Lord might be fulfilled which was spoken by the Prophet Matth. 1.22 2. 'T is for the glory of Gods faithfulness and truth as truth is opposed to falsehood and lies when things promised are performed according to his promises So Tit. 1.2 God who cannot lie hath promised eternal life and Hebr. 10.2 3. He is faithful that hath promised and therefore Solomon blessed God 1 King 8.56 3. 'T is for the discovery of Gods Truth as opposed to types and figures when the shadow vanisheth at the presence of the body Col. 2. the veil of Ceremonies remains to the Jews untaken away in reading of the Old Testament which veil is done away in Christ 2 Cor. 3.14 Ceremoniale aboletur spirituale manet 3. In regard of us to whom they are fulfilled 't is for the confirmation and establishing of our Faith when that which was commanded prophecied promised and typified hath obtained the real accomplishment for us to us and in us Thus the Lord tells Moses Exod. 6.3 That by his name Jehovah he was not known to their Fathers Abraham Isaac and Jacob that name imports the Being of God and giving Being unto what he commands foretells promiseth and typifieth as it imports Gods Being God had reveiled himself to the Fathers by that Name 1. To Abraham Gen. 15.7 8. I am Jehovah that brought thee out of Vr of the Chaldees 2. To Isaac Gen. 26.25 Isaac built an Altar and called upon the name of Jehovah 3. To Jacob Gen. 28.13 I am Jehovah the God of Abraham thy Father 2. But as it signifieth the giving of Being to and fulfilling his commands prophecies promises and types he was not known to them but to their Seed when he really brought them out of Aegypt and seated them in the Land of Canaan therefore Moses must say unto the Children of Israel I am Jehovah and I will bring ye out from under the burdens of the Aegyptians and I will bring you into the Land which I promised to give it to Abraham Isaac and Jacob and I will give it to you for an inheritance I am Jehovah Exod. 6.6 7 8. 1. Doubt Quaere Notes in Jam. 1.22 2. Whereas it is said that such and such things were fulfilled as that of Isai 7.14 touching the conception and birth of Christ Matth. 1.22 that touching Christs curing our infirmities Matth. 8.17 Joh. 19.30 here it may be questioned had the Lord then accomplished all his prophecies promises and types when he fulfilled all these unto the Sons of Israel 1. All the prophecies and visions which concerned Christs first coming were determined and fulfilled by him in his first coming Dan. 9.24 In the end of seventy weeks the vision must be sealed up as letters being finished are sealed and confirmed so Christ told the two Disciples who travelled with him to Emmaus Luk. 24. It was necessary that all things should be fulfilled c. 2. The Old Philosopher had a true saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as true omnia sunt in omnibus though all had their accomplishments in their times thus all was fulfilled to them when they came into the Land of Promise ut justificetur consummatum est yet all that ever was fulfilled and accomplished in a degree to them was as a prophecy promise and type to us We are then brought out of Aegypt when freed from the thraldom of sin and slavery under the spiritual Pharaoh We are brought into the Holy Land when we have entred into the true Rest Hebr. 4. into which Joshuah did not bring the Israelites according to the flesh but the true rest remain'd for the Israel of God vers 9 10 11. Christ's conception is fulfilled to us when he is formed in us Gal. 4.19 His birth is fulfilled when the woman the Church and her believers have brought forth Christ the second time Revel 12. Then the true Israel of God dwells safely in their Land when they dwell in God and God in them when the Lord is to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their dwelling place Psal 90.1 then they know that Jehovah is their God Ezech. 28.26 Quaere Is all prophecy fulfilled What saith our Lord in the forenamed place Luk. 24. Necesse fuit impleri omnia But if all prophecy were then fulfilled what did John prophecy of in his Revelation All things therefore were fulfilled concerning the first coming of Christ but John prophecied of his second coming and of the mystical Christ coming in his members destroying Babylon the City of Whoredom and Antichrist of the erecting the Kingdom and the City of God the heavenly Jerusalem And touching this many Oracles of the Prophets are to be understood which yet want their accomplishment and fulfilling then that of Isai 11.4 shall be fulfilled With the breath of his lips he shall slay the wicked one compared with 2 Thess 2.8 which the Lord shall destroy with the Spirit of his mouth then the Wolf shall dwell with the Lamb and the Leopard shall lie down with the Kid vers 6. The Lord hath been long and is yet fulfilling that of Zephany 3.8 which done then will I turn to the people a pure language that they may all call upon the Name of the Lord to serve him with one shoulder in the kingdom and patience of Jesus Christ Revel 1.9 10 11 12 13. When the kingdom shall be restored to Israel Act. 1. Object But if Christ have ascended thus and fulfilled all things then is the Law fulfilled and all things done and suffered for us and we saved we know not how if we can but believe it Answered often Christ is dead and we are dead with him when the body is dead because of sin He is risen when the Spirit is life because of righteousness Rom. 8.10 Observ 1. The Scripture is empty until Christ fulfil it with the Spirit of Truth All the promises are empty unless Christ fulfil them for Christ is the true Isaac the Seed of Promise in whom all nations bless themselves Gen. 22.17 He that shall bless himself in the earth shall bless himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the God of mercy Esay 65.16 or Christ in whom all the promises of God are Amen accomplished ratified and true 2 Cor. 1.19 This Amen Amen He who is the truth of truth This is Christ the Amen Apoc. 3.14 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5. ult That Amen in whom and through whom we pray and call upon the God of Truth for the ratifying of all the promises by whom and through whom all the promises of God are fulfilled and in whom all the promises of God are fulfilled and in whom the Lord performs all our petitions in the Lords Prayer which therefore we seal with Amen 2. All the Types and Figures are empty until Christ fulfill them For what

and deceitfulness that they may believe a lie 2 Thess 2.10 11. For surely God who is the essential Truth can no more deceive than the fire can moysten or the Sun make dark wherefore if it be so contrary to Gods Nature to be the Author of deceitful lust we may seek the cause rather in him who is contrary unto God and who is that but Satan to whom it belongs as naturally to be a deceiver as a tempter That place Gen. 3. proves both and therefore Apoc. 12.9 That great Dragon that old Serpent called the Devil and Satan is said to deceive the whole world and our Saviour appropriates deceitful lusts unto the Devil Joh. 8.44 which he doth either 1. immediately by himself or 2. mediately by laying a fair varnish upon the object or 3. by corrupting the fansie or 4. by using wicked men his instruments for wicked men are causes also why our lusts are deceitful Ephes 4.14 and therefore they are shackled together wicked men and deceivers grow worse and worse deceiving others and being themselves deceived 2 Tim. 3.13 as the Latin hath it errantes in errorem ducentes erring themselves and leading others into errour which they do 1. by Examples as Jeroboam 2. By vain words and subtil perswasions as Ephes 5.6 But lest any one from hence take occasion to please himself in his lusts of errour as if he himself were not at all in fault and lay all the blame upon either God himself as our first Father did The Woman which thou gavest to be with me she gave me to eat or else 2. more properly upon the Devil as our first Mother did The Serpent beguiled me and I did eat as many now a dayes use to say when they are taken in a fault especially when some lust of the flesh hath deceived them the Devil they 'l say ought me a shame or a spite but let men take heed in this case wherein that of the Wise Man is verified That he that curseth the Devil curseth his own soul For lest any one should accuse any but themselves our Saviour who attributes the lusts of wicked men unto the Devil he also intimates that they are the lusts of wicked men when they wilfully commit them Ye are saith he to such of your Father the Devil and the lusts of your Father ye will do our English makes it obscure the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye will or ye have a lust to do so that ye make the Devils lusts your own when you commit them and are willingly deceived by them so that ours they may be and truly are if we excuse them though they be the Devils because he suggests them All these do but propound the object set out with the fairest varnish perswade us to embrace it as the Devil commended the Tree of Knowledge and used Arguments to perswade the Woman But ye have not yet heard who is the principal cause of this deceit who else is it but every mans own self for howsoever most men are subject to be flattered yet the greatest flatterer is the self-flatterer so though the Devil as Agent deceive us yet the Arch-deceiver is the Self-deceiver And to this Original St. James refers the deceitfulness of lusts Every man saith he is deceived when he is drawn away by his own lusts and entised Jam. 1.14 and vers 22. They that are hearers only of the Word and not doers also they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that deceive themselves with a false judgement And the proud man who thinks he is some body when he is nothing at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he deceives his own mind Gal. 6.3 And the self justiciary is a self-deceiver 1 Joh. 1. the Devil can do nothing neither by subtilty nor force unless we yield to him We have now found out the principal cause of these deceitful lusts add we but hereunto the principium à quo or principle from whence a mans lusts become deceitful and the reason may prove sufficient The principium à quo is Self-love which being the brood of the earthly man and accordingly seems small and earthly Rom. 8. 1 Cor. 15. it implyes the concupiscence or lust as her purveyour so Plato calls it de Rep. libr. 4. to bring in convenient provision of all things for the support of the earthly man and what are they but earthly objects or things delightful unto sense for so the Phansie having no better thing perswades the concupiscence and both these draw the Will to their Party by which means the Faction is so strong that the understanding is easily brought off to judge as the concupiscence and lusts will have it whence the man becomes a self-deceiver led away and enticed by his own lusts All which laid together may serve to demonstrate this truth That lusts are deceitful Observ 1. Which discovers unto us as one chief property of our lusts the errour and deceitfulness of them Observ 2. So also what a dangerous companion an evil man is to himself he is entangled in a deceit which is the greatest of all other quia deceptor deceptum nunquam deserit Observ 3. How dangerous a companion then is such a deceived man unto another every mans lusts are deceitful but evil men that they may deceive the simple and bring them into their own snare add industry to their deceit they lie in wait to deceive Ephes 4. 2 Pet. 2.14 18. all which we know well enough Yet how careless and heedless are we for all that who suffer our selves to be deluded by our deceitful lusts In other things that are without us O how circumspect and careful we are as in our trading lest we should be over-reached by a crafty Merchant lest we should be cozened with counterfeit ware or false weights adulterate coyn or light gold And who of us would be hired to keep a fraudulent unfaithful servant within our doors but how easily are we circumvented by our own lusts and that in things of the greatest consequence How foolish how disobedient deceived serving diverse lusts and pleasures living in malice and envy hateful and hating one another Tit. 3.3 Not considering that thus we expose our selves to the snare of the Devil who takes us captive at his will 2 Tim. 2.26 such are they who though their lusts have not yet so far deceived them that they live in open and scandalous lusts of the flesh as adultery fornication uncleanness c. Yet they err in their heart as the Psalmist speaks Psal 95.10 whom St. Jude compares unto the Planets which are carried about with the diurnal and regular motion of the Heavens yet every one hath his own private and proper motion they have a fair outward shew and form of godliness yet they deny the power of it in their hearts Psal 64.5 6. Amos 2.4 Yea their deceived heart causeth them to err so far that they suspect those for deceivers who warn them of this deceitfulness

mind the lofty thoughts of our own power and strength Isa 2. Before he come our mind riseth with every good duty we perform this or this I did my power my wisdom c. All this while there is nothing ascribed to the Lord 't is plain the true Josiah is not yet come to the Kingdom 't is plain there is yet no faith or little in the strong one Prov. 20.6 But a faithful man who can find So long therefore as a man declares himself weak Christ and Faith in him is not yet come but when Faith is come when Christ is come the man then is said no more to work but Christ to work in him but his works are said to be wrought in God Joh. and that mightily Phil. Christ is said no more to live but the man in Christ Gal. 2.20 Whatever is of the first birth Wisdom Righteousness Beauty Strength c. it must be first corrupted and deformed before it can be accepted of God the hand of Moses must be first made leprous then healed Naaman the Syrian beautiful as his name sounds must be first made leprous before he could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses is said to be The Lord hath determined to stain the pride of all Glory Isa 23. Before we can be strong in the Lord we must be weak in our selves weak in our own understanding we know not what to do but our eyes are toward thee weak in our own wills and therefore we must resign them up unto Gods will Lord what wilt thou have me to do Men and Brethren what shall we do The Reason is in regard of Men and God 1. Men are blinded by their former sins they are proud and if any thing that 's good befall them they ascribe it unto their own power their own wit c. As the fly in the Fable sitting upon the axle-tree Oh saith she what a deal of dust do I raise Adam would be wise c. Job 11.12 he thinks himself wonderous wise extreme witty especially young men who have least cause and therefore before they can be truly wise they must be brought to their wits end 2. In regard of God that he may take occasion from hence of glorifying his Wisdom Power and Goodness 2 Pet. 2. Wherefore I will arise saith the Lord Psal The Lord saw there was none Isai By this means the Lord brings the man to the acknowledgement of his duty Our eyes are toward thee when all helps fail not before if he can lay hold on a rush he will As we must know our own weakness so his power This every man cannot know for howsoever we all can talk of God and his great power yet they only know it who are in him Psal 56. In God will I praise his power my strength will I ascribe to thee His readiness to help they that know thy name who will trust in him whom he knows not The Lord hath hitherto graciously preserved me therefore surely all is well with me I have been strong in him this is no good argument Pharaoh perished after all Aegypt was destroyed Senacherib escaped the Sword of the destroying Angel but he was reserved for a worse judgement NOTES AND OBSERVATIONS UPON EPHESIANS VI. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put ye on the whole armour of God that ye may be able to stand against the wiles of the devil THese Times are Martial and Warlike those perilous times whereof St. Paul forewarns Timothy and Us 2 Tim. 3.1 2. And every one of us by our Baptism is registred in the Matricula we have every one of us entred our names among the Soldiers of Jesus Christ to fight under his Banner against Sin the World and the Devil and to continue Christs faithful Soldier and Servant to his lives end This consideration speaks the fitness of the Text. The words are part of a Military Oration vers 10. The Apostle one of the great Colonels under our Lord the Commander in Chief he exhorted his Soldiers to put on courage Here he exhorts them to put on Arms or according to the Military phrase he sounds an Alarm classicum canit he calls all the Soldiers of Jesus Christ to put on their Arms the whole armour of God wherein we note these truths 1. The Devil hath wiles 2. God hath a Panoply or compleat armour 3. Believers ought to put on that Armour 4. Believers ought to put on that complete Armour that they may be able to stand against the wiles of the Devil That truth which is last in order of these words is first in nature for had not the Devil wiles there were no need of a complete armour to withstand them nor were there any need that the faithful should put it on but that they may withstand or stand against the wiles of the Devil therefore they must put on the whole armour of God 1. The Devil hath his wiles 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly way-laying or lying in wait Methodus imports a compendious way of handling any Art or Science or Trade 2. And secondly the Science it self because fraud and deceit is used in Trades and Arts. 3. In the worse sence it signifieth a compendious way to deceive and delude So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Art or Trade signifieth also fraud and deceit so the High and Low Dutch the Syriack word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is insidiae way-layings and layings in wait as the V. L. hath it howbeit others turn it insultus assaultings aggressiones violent settings upon a man to do him mischief so Diodati the French and Spanish The result of all is that by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn wiles these two things are signified subtilty and strength both which Coverdale puts into the Text rendring the word crafty assaults and indeed one without the other were uneffectual subtilty without ability to do mischief were rather to be sleighted and laughed at than feared violence without wit to guide it though it might do some mischief yet would soon work its own ruine Vis consilii expers mole ruit sua But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends both malicious subtilty and power strength and craft to guide it non nocent singula juncta nocent For proof of this that the Devil hath his wiles and his importunate assaults it will appear if we enquire in whom and wherein he exerciseth and practiseth his wiles his deceits his importunate assaultings and if we consider that well I believe every one of us will bring in evidence to this truth in me and in thee and in him the Devil practiseth his wiles that he is operative in every one of us in our disobedience for whence proceeds erroneous thoughts in us false Opinions c. but from the false erroneous Spirit the Spirit of errour whence the deceitful lusts but from this wily Deceiver this grand Impostor Observ 1. The Devil hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉

took it in deep disdain that Christ should intimate he was greater than great Abraham What art thou greater than our father Abraham Why how great I pray you was your father Abraham Nay how little rather if you 'l hear him speak he 'l tell you I am saith he of himself dust and ashes Gen. 18.27 Instantiae hae in Abrahamo Jacobo Davide non sunt ad idem accommodatissimae peti possunt a Paulo Act. 9.6 a Davide Psal 57.7 Paratum est cor meum c. cantaho sono tubae And what was Jacob more how great soever in Gods esteem whom God names Israel and added a reason for as a prince thou hast power with God and men and hast prevailed Insomuch that the whole people of God the whole Nation of the Jews and the whole Christian Church is called by the name of Israel Gal. 6. Nay the Samaritans they also gloried in Jacob for so saith the woman of Samaria Art thou greater than our father Jacob Joh. 4.12 Why how great I pray you was your father Jacob Nay how little was your father Jacob If you 'l believe himself I am less than all the mercy and all the truth that thou hast shewn unto thy servant Gen. 32.10 So was David yet what shall I tell you of all the glorious titles wherewith God honours himself this one may swallow up all the rest He was the Type of Christ and such a Type as Christ himself is very often stiled by the name of David So great he was that he might seem not to know himself but indeed he scarce knew himself he was so little and therefore he asked God who he was who am I O Lord and what is mine house that thou hast brought me hitherto 2 Sam. 1.18 Then a man best knows himself and is best known of God when he is thus in a sort ignorant of himself Out of the same humble mind though equal in nature unto all and superiour in dignity to the most He vouchsafed saith St. Paul to serve his generation Act. 13.36 And so in regard of men our Lords passive Humiliation is exemplary unto us that we submit our selves unto the king as supream and governors appointed by him A Theam as proper to the Text as needful for these times But I hasten to the business of the day and descend unto the second step of our Lords Humiliation He became obedient Obedience is the submission of ones own will to the fulfilling of anothers will which includes the command of another and another who commands 1. The command of another as such for if the natural bent and inclination of ones own will be to the same act that is commanded without respect had to the command as such 't is vel nulla vel minor either no obedience at all or less saith St. Gregory because obedience properly respects the fulfilling not of our own but of anothers will 2. That other who commands is God or man not co-ordinately considered but subordinate for howsoever it be true that Gods Will is the first and highest Rule unto which all other wills ought to be conformed as by the first Mover the heavens are turned about yet according to that excellent order which God hath set in things one will draws nearer to that first will than another doth and that nearer will commanding is a second Rule to the inferiour will obeying as the first great Wheel of the Clock turns about all the Wheels yet it moves immediately the second and that the rest whence it is that he that obeys God is subject unto every ordination of man for the Lords sake 1 Pet. 2.13 And thus the Son of God submitted his own Will to the fulfilling of God the Fathers Will both immediately and mediately as to his Parents and Superiour Powers ordained of God and that in speaking doing and suffering Unto which three heads Tertullian de oratione hath reduced our Saviours obedience For whatsoever I speak saith he even as the Father said unto me so I speak and I came down from heaven not to do mine own will but to do the will of him that sent me Joh. 12.50 Jo● 6.38 He came not into the world to do his own will And do any of us come into the world to do our own will the will of the flesh the will of men or the lusts of the Devil No no 't is Gods peculiar property to have his own Will So that to do our own will 't is to rob God of his Property his Glory his Crown his Royalty Will a wan rob God What greater robbery what greater sacriledge what greater crime than Laesae Majestatis Whence saith St. Anselm In inferno maximè ardebit propria voluntas and therefore our Saviour though a Son yet learned he the obedience of a servant and shall not we be obedient as servants that we may be sons for shame thou which art but a man learn thou to obey since God himself obeys if thou disdain to follow the example of a man yet disdain not O man to imitate thy God Thou prayest that Gods will may be done thou dost well but who should do it Shouldst not thou that prayest for it The excellency of the duty it self many move us hereunto for to have this mind of Christ to be obedient unto our God conjungit animam Deo it joyns the soul in marriage unto God saith St. Bernard when soul and body and goods and spirit and life and faculties and members and actions and all we have and all we are is not ours but Gods and we not said to speak but Christ in us not to live nor move nor have any being but in God and God in us O blessed state Sic sic coruscat uxor radiis mariti Thus thus to be obedient unto God it is per amorosam unionem in Deum transfundi saith St. Bernard to be of one Mind one Will one Spirit with him But all men are not moved with this argument what then will necessity perswade them There is no duty accepted of God without obedience without obedience there 's no reward obtained of God for what is the Law without the obedience unto the Law yea what is faith without the obedience of faith And therefore the holy Ghost in Scripture hath so woven Faith into Obedience and Obedience into Faith that they are ordinarily taken the one for the other Observe I beseech you if it be not so Joh. 3.36 Act. 14.2 Rom. 10.16 and 11.30 32. 1 Cor. 7.19 compared with Galat. 5.6 1 Pet. 2.7 beside many such like places if well observed Yea what is charity it self though the end of the Law though the form of Faith by which it worketh though all Faith and other Graces nothing worth without it yet what is charity it self without the obedience of charity So 't is in the vulgar Latin 1 Pet. 1.22 For this is genitrix omnium virtutum the mother virtue as St. Jerom calls it which sets the eye

was the Father that Man should be saved that he spared not his only begotten Son and so willing was the Son that he spared not himself but became obedient to his Father even unto death and ought not we to be at least as willing as obedient and that for our own salvation It 's but our duty for hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 a principal duty which the Sacrament requires of us and which every one of us hath promised and vowed solemnly and stand engaged faithfully to perform For as from the death of Christ the Sacraments have their power and efficacy saith the School so their principal end is our conformity to the death of Christ for know ye not that so many of us as are baptized into Jesus Christ are baptized into his death Rom. 6.3 And to speak a word in season because the Church now generally addresses it self to the Holy Communion Know ye not that so often as ye eat that bread and drink that Cup of the Lord ye shew forth the Lords death till he come till his life appear in our mortal body As they relate of Artemesia that she drunk up her husbands ashes in wine and erected unto his memory a stately Monument So the Church the Spouse of Christ erects a monument in her self of Christs death by her conformity thereunto For the Cup of blessing which we bless is it not the communion of the blood of Christ and the bread which we break is it not the communion of the body of Christ 1 Cor. 10.16 But good God how few are there of that crowd of men who call themselves Christians that dare follow Christ down this third step of his Humiliation For do not most men believe that it 's enough that Christ died though they die not that this work is done already to their hand or if they think it their duty do they not put it off till hereafter Let us eat and drink for to morrow wee 'l die Or do they not think to commute this duty and turn it into vain jangling and conceive that it 's enough for them to dispute it out whether Christ died for all men or no But as for conformity to his death few words of that or if words yet but words Nay men are so averse from this duty that I make no question but many would rather part with all their estates than their sins as Rabanus Maurus spake by experience of some who had left large Revenues and Patrimonies that they might embrace a Monastick life and die to the world yet had not left their anger and covetousness but would quarrel for the value of a farthing Nay many would not doubt rather to dye a violent death skin for skin and yield their bodies to be burned in defence of some tenent which they have chosen to hold in Religion than die the spiritual death unto sin For since men of divers and contrary Religions have laid down their lives upon terms of contradiction it may hence be concluded that one of them at the least died in defence of his own will not that he might loose his own will and suffer according to the Will of God so that under their favour who think otherwise it 's no good argument this or that man dyed in defence of such or such a tenent therefore it 's a true tenent But if so few dare follow our Lord down this step to be obedient unto death Quid dicam in crucem tolli What shall I say of that lowest step of his Humiliation He became obedient unto death even the death of the Cross that painful that lingering that infamous that accursed death of the Cross So painful that crux is all one with a torment and cruciare to torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being then in use no torment thought so exquisite But si grave breve no 't was a long a lingering death so that it might be thought a favour even to dye And ad damnum accedit infamia to so great so long a torment add the infamy of it 'T is the most shameful death in the judgement of all men Gentiles Jews and Christians whether we respect the quality of the Malefactors adjudged so to dye 't was the death only of servants and slaves and of those the basest and most notorious Homine libero indignum quamvis nocente saith Lactantius whence St. Paul was slain with the sword because a free-man the other Apostles crucified or put to other deaths because reputed servants Or whether we respect the place where 't was executed without the gate so base so infamous the Gentiles thought it Extra Portam dispersis manibus patibulum habebis saith the Comedian and the Jews account it the greatest reproach of Christans that they worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crucified God Nay St. Paul acknowledges it a most shameful death by opposing Glory and the Cross had they known him they would not have crucified the Lord of Glory 1 Cor. 2.8 And shame and the cross are all one with him Heb. 13.13 and you 'l think no less if ye remember those who they are without the gate for without are dogs and Sorcerers and whore-mongers and murderers and idolaters and whosoever loveth and maketh a lye Apoc. 22. And among these they reckoned the God of Truth the Lord of Life Nay add but to the shame of men the curse of God that it was an execrable death for cursed is every one that is hanged upon a tree and 't will appear to be the worst of all deaths of all punishmens the worst Summo supplicio i. e. cruce afficiuntur saith the Lawyer O who hath done this wickedness this great wickedness and with so high a hand sinned against God! who but Judas and the Jews they contrived and plotted his death and Pilat he adjudged him so to dye though he himself confessed there was no cause of death in him Alas poor Pilat alas poor Jew you bear all the blame but we we Beloved we are the men who have crucified the Lord of Glory we we also have been his betrayers and murderers For 't is not the Plot of the Jews only but the conspiracy also of all ungodly men Morte turpissimâ condemnemus eum Nor were the Jews the only men that crucified him but all the Nations of the Earth Apoc. 1.7 and we among the rest he was crucified in the great City of the Devil as St. Austin understood it which is spiritually call'd Sodom and Egypt Apoc. 11.8 For what do the Priests else but mock when they preach Christ one way and live another what do they else but imprison him when they know the Truth and hold it in unrighteousness Nay what do they else but crucifie him For they who sin wilfully after they have received the knowledge of the truth they crucifie to themselves the Son of God afresh and

these things were not done in a corner Nor was the Gospel a Light put under a Bushel but on a Candlestick yea a Beacon on a Hill which gave light unto all the world for as the Sun howsoever appearing but in one place in the world sends forth the Beams equally unto every part of the whole Horizon and successively compasseth the whole world And as a great voice howsoever uttered in one place yet propagates it self according to the contention of him that speaks alike unto every place which are the resemblances which the Holy Ghost it self makes use of even so the glorious Gospel the Glory of the God of Israel came from the way of the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his voice was like the voice of many waters Ezek. 43.2 Yea there is neither Speech nor Language but their voices are heard among them their sound is gone out into all lands and their words unto the ends of the world Psal 19.3 Rom. 10.18 And surely whether we consider 1. The Gospel it self or 2. The world to which the Gospel came Or 3. God who so disposed of it Great Reason there is that the Gospel should come into all the world 1. As for the Gospel it self it is the power of God unto Salvation And that Salvation is a common salvation Jude 2. And Christ the Saviour of the world and the desire of all nations 2. And the world it self hath need of such a Saviour being in maligno positus lying in evil and altogether lost in it but only a desire of being better or good This necessity the world draws upon it self by sin but the desire is wrought by God by discovering the horribleness of sin the wrath of God kindled by it the punishment due unto it and so the great need of Christ to save us from it Add hereunto outward Judgements which awake and shake the Consciences of worldly men and especially the Colossians in the Text. To which we may joyn one cause more peculiar unto them as Strabo reports the shaking of their City by frequent Earth quakes all which laid together must needs stir up an earnest desire to hear the Gospel the glad tydings of Salvation such a desire as God alone can satisfie and he undertakes so to do Hag. 2.7 For thus saith the Lord of Hosts I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come See now and admire the fountains in God of so great so universal goodness 1. His admirable LOVE so he loved a sic without a sicut So he loved the world that he gave his only begotten Son that whosoever believes in him should not perish Joh. 1. Perish no he would not that any man should perish 2 Pet. 3.9 No he wills that all men should be saved and come to the knowledge of the Truth 1 Tim. 2.4 2. The LOVE of God the Son who gave his life for the world Joh. 6. and tasted death for every man Hebr. 2.9 enlightens every man that comes into the world Joh. 1. The Lamb of God that takes away the sins of the world 2. Admire his bounty 't is no more included in Judea 't is not from Dan to Beersheba but from the rising of the Sun to the going down thereof 'T is no more true Non talitèr fecit omni Nationi yea now he hath done so unto every Nation and the Heathen have the knowledge of his Law yea and his Gospel too Psal 147. For all the ends of the earth remember themselves and turn unto the Lord Psal 22. so he promised 3. Admire his faithfulness having promised he makes good his Word to all the world yea though all the world were against it This exceeding great LOVE of God unto the world is set off by the foil of envious men and self-lovers who would engross Gods goodness to themselves alone and envy Gods goodness unto the world who shut up the door of his Word his Gospel in Gideons fleece which he showers upon all the earth like the Jews who so envied the Gospel to the Gentiles that they were ready to stone our Saviour when he mentioned the Ninevites the widow of Sarepta and Naaman the Syrian and St. Paul was not worthy to live when once he spake of going to the Gentiles Act. And shall he not make good his Word unto thee who ever thou art who dependest on him 'T is Gods own reasoning He that is faithful in little is faithful also in much And is it not more probable if there can be more or less in God that he that is faithful in much will be faithful also in little 4. Admire his wisdom when Man was fall'n and God in mercy would not utterly reject him he made choice of one People to profess his Law and set them in umbilico terrae the very middle as some judge of the then known in habitable world and of all other places in the world the most convenient for exportation and importation and all manner of convenience into all parts of the world That from Sion as from a centre the Law might go forth and the Word of God from Jerusalem into all the world Isa 2. And being now to convey the Gospel into all the World he made choice of the most peaceable time that ever the Roman Empire had that in those Halcyon dayes Repentance and Remission of Sins might without let be preached among all Nations beginning at Jerusalem Luk. 24.47 And all these Love Bounty Faithfulness and Wisdom were managed and executed by suitable Divine Power and Authority for as those Posts which bare the Letters of Grace unto the Jews from Queen Esther and Mordecai being hasten'd on by the Kings Commandment disposed themselves and speedily finished their course from Shushan into the one hundred twenty seven Provinces Esth 8. Even so these Apostles or Messengers of the Lord according to the mystical intent of that History were dispatched by his Power and Authority Who hath all power in heaven and earth and sent into all the world to preach the Gospel of Grace and peace unto every Creature Mar. 16.15 Behold then the excusableness and justification of God from mans destruction even before the world there is not one part of the world unto which God hath left himself without witness for he affords to all men living a double testimony and witness of himself Both 1. Outward in that he doth good and gives us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.17 2. And inward The testimony of his Law which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts between themselves accusing and excusing one another though they have not the outward Law in Letters communicated unto them And then facienti quod in se est Deus non deest Whosoever walks worthy of these means God is

necessarily supposed non ens non agit that which hath no being hath no operation 2. Nothing acts or works unless it be able to act or work unless it have a power and ability to act or work therefore the Rule is good and true ab actu ad potentiam valet consequentia if any thing act or work it hath a power to act or work 3. Nothing can act or work unless there be an influence or flowing of the power from the Agent unto the Subject or Patient as though the fire be never so fervent yet unless that heat break forth from it into the water the water will never be hot Ye see therefore the necessity of these Three in Nature The Resurrection of Christ is ascribed to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not to be understood wholly of the third of these the operation or action of God but rather of the second Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong and powerful but not only so the power of God as we shall see anon yea so our Translators themselves render the word elsewhere Wisd 7.26 where the Wise Man saith that the Wisdom or Christ of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn the unspotted mirrour of the power of God and Chap. 18.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they turn he overcame them not by force of arms Thus 2 Thess 2.11 they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusion the full meaning of the word is an operative power or a power ready to work so Hesychius But that I may not seem to be alone and singular in this interpretation I concur herein with the Reformed Churches The French which renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficacy or power to work as it is explained in their Margin of the Gen. Bible the Italian also Vertue Power or Strength so rendered by Deodati The Syriac also renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Vertue Power and Strength of Gods Spirit raised up Christ from the dead Rom. 8. Phil. 3. Castel In quo etiam simul resurrexistis per collocatam in Dei vi siduciam qui eum ex mortuis suscitavit But to put the matter out of question our Apostle in his Epistle to the Ephesians which Epistle is very like this writes the very same things and it is a Comment upon these words Ephes 1.18 19 20. where the Apostle prays they may know what is the exceeding greatness of Gods power to us ward who believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the efficacy of the might of his power which he wrought in Christ when he raised him from the dead 2. That we may know how Faith is here to be understood we must know that in the object of Faith there is a twofold formale 1. Verum 2. Potens Rom. 4.20 21. we either look 1. At the truth of what is spoken which we believe and so faith is an assent unto Divine Truth exempli causa That Christ is risen from the dead that Christ hath overcome sin Or else 2. We look at the power of him who speaks and so Faith is joyned with hope which we call confidence and so Faith is defined by the Apostle Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance or as it is better in the Margin the confidence of things hoped for For so the LXX by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the application of the mind and heart unto some person or thing for the obtaining of some thing And thus Faith is here to be understood for confidence which is the applying of the mind and heart unto the power of God and Christ for the obtaining of the Mans Life and Resurrection Belief and Hope or confidence in the power of God Reason Man by his Fall is so deeply plunged and sunk into sin that not only he cannot rise alone but stands in need also of the whole Trinity to raise him Observ 1. The condition of unregenerate men they are dead in trespasses and sins Ephes 2.4 without God in the world so many several sins so many several deaths Idol worshippers are dead Hos 13.1 Generally sinful men are dead while they live Good God! what a world there is of dead men eating and drinking and buying and selling and marrying and giving in marriage yea preaching and hearing yea administring and receiving the Sacrament Paul thought he might preach to others yet himself become a castaway and they who ate and drank at Christs Table were shut out of his Kingdom as workers of iniquity I know well how we are wont to excuse our selves and one another Blessed is the man whose transgression is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity and we believe that we are those men whose sins are covered and therefore we are blessed Would God we were but how goes the Prophet on vers 2. and in whose Spirit there is no guile Is there no guile in thy Spirit The Lord loveth truth in the inward parts Psal 50. Wo unto you Scribes and Pharisees Hypocrites ye appear outwardly Righteous unto men but within ye are full of hypocrisie and iniquity Matth. 23.27 28. He who denounceth a woe and a curse to those who are inwardly full of hypocrisie and iniquity He is no respecter of persons will he pronounce a blessing upon us if their be guil in our spirit O Beloved Let us not flatter our selves so far forth as we continue in any sin we are dead from Christ our life dead from the life of our Lord All our pretences and excuses of our sins they are no better than what our Saviour saith to him that would go bury his father when Christ bid him follow him Let the dead bury the dead such are our pleas when our Lord bids us follow him from death to life Observ 2. An argument of God's and Christ's omnipotency Observ 3. Observe what kind of Faith the Christian Faith is and what the object of it is It is not only such as is grounded upon a promise but such as is grounded upon a command Awake thou that sleepest and arise from the dead not only relying upon God as true and faithful but also resting upon God as able and powerful to raise us from the death of sin into the life of Righteousness This is a rare Faith Beloved Such a Faith Christ when he comes shall not find upon the earth Luk. 18.7 8. Thou wilt say Christ dyed for thy sin and rose again for thy justification 'T is true he did so but did he dye for thy sin that thou mightest still live in sin Did he rise for thy justification that thou mightest be still in sin and unrighteousness Thou wilt say Christ died for thee and gave himself for thee and the life that thou livest in the flesh thou livest by faith of the Son of God who dyed for thee and gave himself for thee Gal. 2.20 Thou believest

be no more lovers of themselves c. 3. As for the power of Godliness there is not one of many will believe that there is any such thing There were but two of the twelve spies believed the Power of God And the other ten so far prevailed with all the Congregation of Israel That they bid stone Joshuah and Caleb for affirming that they had power enough in God to subdue their enemies Now if few believe any such Power of Godliness for the subduing of their sins quae nolumus difficulter credimus and if a Form of Godliness will serve the turn to cover all these infirmities and maintain our credit of being godly These are potent reasons to deny that there is any such power Observ St. Paul told Timothy that there would be such men in the latter days which should be lovers of themselves proud boasters c. yet should have a form of Godliness to cover all these but should deny the power of it Now judge ye Beloved who know the times whether these latter times be not come upon us judge them by the characters and marks of the times not whether there be not such men in the prophane world for such there have been always in the world The world consists of such but judge whether there be not such in the Church yea or no 3. The false Christians of these later times deny the power of Godliness wherein we must enquire what is here meant by denying the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Metaphorical as being taken from Soldiers who forsake their Colours such as renounce and leave their party whereunto they did formerly adhere for so there are two Guides and Leaders whereof all men are Followers one or other the Flesh or the Spirit Rom. 8.1 Righteousness or Vnrighteousness Rom. 2.8 Godliness or Vngodliness Forms of Godliness or power of Godliness Now the false Christians of these later times follow the flesh obey unrighteousness and ungodliness follow Forms of godliness but deny the Spirit renounce the righteousness and deny the power of Godliness The false Christians of these later times deny the power of Godliness three ways either 1. They deny that there is any such thing The fool saith in his heart there is no God or else 2. Though they grant that there is a power yet they deny and renounce the offer and tender of it unto themselves hold the truth in unrighteousness I would but ye would not or else 3. They deny the power of it according to the finis rei as we speak i. e. they do these things which tend to the denyal of that power according to what the Apostle saith Titus 1.16 In work they deny God being disobedient c. Exhort Be strong in the Lord and in the might of his power Gods strength is perfected in weakness when I am weak in my self then am I strong in him Jacob wrestled with God when his thigh-bone was out of joint then was he called Israel If the false Christians deny the power of Godliness i. e. reject it and renounce it then was it in their power to receive it Observ There is a power of Godliness whereby all these ungodlinesses of these last times may be subdued Generally this Rule in our Metaphysicks is most true Malum non est infinitum evil is not infinite the wisdom of God hath so bounded it and limited the spreading of it He who hath said to the Sea hither shalt thou come and no farther and here shall thy proud waves be stayed He hath also limited the Sea of wickedness nor lets the floods of ungodliness rise so high but that he still reserves a power to lay them The floods lift up their waves but the Lord is the mightier Psalm Thus our Apostle here having discovered the wicked men of these last times Verse 8. But at the ninth Verse saith he They shall proceed no further Yes will some say there is no doubt but there is Sufficiency of power in God yea All-sufficiency of power in him to give check to all sin and all iniquity but doth the Omnipotent All-powerful God put forth so much power Doth he vouchsafe so much power to Believers Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely he gave S. Paul so much that he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am able to do all things through him who inwardly enables me Phil. 4.13 He gave his Disciples so much power when he said Behold I give you power to tread upon Serpents and Scorpions and upon all the power of the enemy and nothing shall be able to hurt you Such is that mighty power imparted unto Believers 1 John 5.4 2. If we examine every one of these we shall find there is a power of Godliness against them in Believers 1. They of the last times shall be lovers of themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the original of all the following evils for a self-lover esteems himself above truth justice goodness love of God love of his neighbour above all what ever is contrary to his best beloved Self Duo amores constituunt Civitates duas alteram Dei alteram Diaboli Against this self the great Commandment of God is directed the first and great Commandment challengeth all our love to God and what is allowed our selves is taken out of that Commandment and therefore our Lord begins his precepts with Self-denyal If any man will be my Disciple let him deny himself Surely as there is authority against self-love so is there power and strength against it otherwise so many millions of Disciples had not obeyed his Precept 2. Covetous In these grows up the root of all evil but there is a root of David growing up in Believers Revel 22.16 which extirpates and roots up every root of bitterness 3. Boasters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what If of evil that 's a poor Glory Why boastest thou thy self that thou canst do evil or mischief Psal 52.1 It is the easiest thing in the world to do mischief If in good What hast thou that thou hast not received 1 Cor. 4. So that he that glorieth must glory in the Lord Psal 44.8 And Christ himself in his Believers is the Glory of his people Israel Luke 1. which easily can work out all contrary Boastings and vain Glory 4. Proud Pride is the beginning of sin saith the wise man w●●●h is easily abased by the Humble Christ who invites his Believers to learn that lesson of him 5. Blasphemers How can he blaspheme who believes that by his words he shall be justified and by his words he shall be condemned 6. Disobedient to Parents not only this Disobedience but all other also is corrigible by the Obedience of one And all true Believers have that Obedience of Faith 7. Vnthankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can they be so who believe that Grace comes by Jesus Christ Joh. 1. 8. Or Vnholy Who have in them the holy one and the just as all true

Believers have 9. Without natural affection How can they be such who are partakers of the better nature 10. Covenant or Truce-breakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Believers have Christ in them who is given for a Covenant to the Gentiles 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 False Accusers Word for word Devils how can they be such who believe in him who came to bear witness to the truth and to destroy the works of the Devil 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incontinent If Aristotles moral Virtue continentia could bridle such how much more the Grace of God 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fierce's Christ restrains the fierceness of men Psalm 76.10 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers or rather not Lovers of those that are good The goodness of God which is Christ Hos 3.5 inclines unto all good 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traitors whether generally to their trust or Rebels to authority over them neither have they so learned Christ 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heady These are contrary to Christ who is the Counsellor Esay 9.6 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high minded puffed up These are contrary to Christ who invites to lowliness 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of pleasures more than Lovers of God The Apostle ends as he began for the self-lovers love themselves their own pleasures profits honours above all men all creatures yea above God himself whereas Believers are exhorted Eph. 5.2 To walk in Love as Christ loved us and gave himself for us By all which it appears that believers who have Christ the power of God in them are well able to overcome all these iniquities Observ 2. The men of these latter times cover all these with a form of Godliness Observ 3. They who lurk under a form of Godliness under that form they endeavour to hide all their wickedness self-love covetousness c. under a supposed self-denial as to look into our selves and finding all these abominations there then we deny our selves and go out unto Christ who hath overcome them for us Observ 4. It is not enough for us that Christ hath overcome all these for us unless he also overcome them in us To what end else is the power of Godliness in us Observ 5. Note here the ground of all that wicked life too visible among those who profess Godliness they do not believe that there is any power to do the contrary yea they absolutely deny that there is any such power And hence it is that we have so many self-loving Christians covetous Christians c. Are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd compositions without doubt they are Observ 6. What is the reason of all jeopardies c. in Counsels See Notes on Jer. 23.3 of all mischiefs following upon the managements of designs all improsperous successes The Potentates of the world are not guided in their counsels by the wisdom of God but by reason of State nor do they believe but deny the power of Godliness nor do they think it hath any power in it but relie upon an Arm of flesh Ye read Dan. 11.38 of a God Mauzzim which we there turn the God of Forces Observ 7. The poorness and emptiness of an outward and formal service c. See Notes on Zach. 7.5 6. Observ 8. This is no ground of just exception against forms of Godliness though false Christians as the Pharisees did of old use them for a cover and cloak of wickedness Vide supra Repreh 1. Who can find strength enough to do mischief as Alexander Caesar c but to do good or abstain from evil they have no power overcome with a cup of wine a little gain c. See Notes on 1 Joh. 5.4 Repreh 2. Who glory in what Christ hath done and yet go no further ibid. Repreh 3. Who being commanded through the power of Godliness to subdue their sins cover them all with a form of Godliness Saul was sent to destroy Amaleck but failed in the performance See Notes on 1 Joh. 5.4 Repreh 4. Those who content themselves with a form of Godliness c. Vide supra Exhort Accept and receive the power of Godliness Alas how shall I have it If thou believe in him who hath the Power yea who is the Power thou doest also receive the Power for so to believe is to receive Joh. 1.12 If we believe and be confident and couragious in the Lord we shall experimentally find a power with us for so our Faith proceeds and goes forth of us into the Divine Power and makes us partakers of it Thus we add to our Faith Virtue c. Consol I find not that Mighty Power See Notes on 1 Joh. 5.4 Exhort Add Power to Form there have been great observers of forms of Godliness great fasters and mourners who had a form of Godliness which they wore seventy years yet all that time without Power Zach. 7.5 6. Our Righteousness must exceed theirs otherwise we shall not enter c. Would we exceed those Pharisaical Formalists See Notes on Zach. 7.5 6. Deny ungodliness How can I deny it Thou hast power thou fittest at a full Table c. See Notes on 1 Joh. 5.4 NOTES AND OBSERVATIONS UPON II TIMOTHY 4.17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I was delivered out of the mouth of the Lion And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom THat method which the Lord prescribes Psal 50. Call upon me in the day of trouble and I will deliver thee the Apostle here observes He was in great straits without the help of man Then his prayer is supposed vers 16. the effect of which is vers 17. The Lord then hears and delivers him and strengthened him The end of that gracious presence assistance and strengthening him is vers 17. Vers 18. His faith and hope is raised to future things 1. deliverance from evil 2. obtaining of good The issue of this is Glorifying God Quaere What is the Lion Though St. Paul did really fight with Beasts at Ephesus as some conceive 1 Cor. 15.32 yet the most of the Ancients understand this place Metaphorically either of Festus the President of Judaea or of Nero the Emperour or of him that set them both a work the Devil who is like a roaring Lion going about seeking whom he may devour The most incline to believe that here he meant Nero which that we may understand we must know that the Lion is most strong and most generous of all the wild beasts as is the Eagle of the fowls Oxe of tame beasts Man Prince and Lord of all Ezech. 1.10 According to the Lions 1. strength and cruelty so he is a type of the Devil and cruel Princes and Potentates 2. strength and generosity he is a type of Christ Rev. 2. The Lion of the Tribe of Judah and they that are Christs Christ is compared to a Thief Rev. 16.15 an unrighteous Judge Luk. 18.1 We shall have use

Commandment without spot unrebukable until the appearing of our Lord Jesus Christ which the blessed and only Potentate shall shew in his several seasons I have looked for this saving health and done after the Commandments what then if thy season be not yet come it behooves thee to keep the Commandment of God without spot and unrebukeable until the like appearing unto thee which the Lord will shew in his special season unto thee Mean time is thy work done hast thou learned the first Lesson of the Grace of God hast thou denied thy self c. and the second hast thou taken up thy Cross daily and the three special Rules to live soberly righteously and godly in this present world Be confident and fully assured of what the Apostle saith Gal. 6.2 I have heard thee in a time accepted in the day of salvation have I succoured thee behold now is the accepted time now is the day of salvation Let us be exhorted to believe the glorious appearing hope and look for it 1 Pet. 1.13 Love his appearing 2 Tim. 4.8 Mortifie our earthly members cleanse our selves from all pollution both of flesh and spirit for the Grace of God that brings salvation to all men hath appeared teaching us like children let us then humble our selves as a little child Vnless we receive the kingdom of heaven as a little child we shall by no means enter thereinto O let us humble our selves and learn these Lessons as little children to deny ungodliness c. in this present world then may we with confidence and infallible certainty hope and assuredly look for the glorious appearing of the Great God and our Saviour Jesus Christ Amen NOTES AND OBSERVATIONS UPON TITUS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men THe words are part of an Epistle and contain in them these parts 1. Exordium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a faithful saying 2. Narration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they who have believed might be careful to maintain good works 3. Epilogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are good unto men The Text contains an Apologie for 1. the Preacher and 2. his Doctrine 1. For the Preacher it is a faithful saying or saying of faith confidence and boldness and therefore the Preacher must be bold in the delivering of it these things I will that thou affirm constantly 2. It 's a faithful saying and an Apologie for the Preachers Doctrine that they who have believed in God be careful to maintain good works To the practice of this Doctrine the Preacher invites us by motives so powerful that they move all men for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good draws all to the participation of it And whereas good is honestum jucundum aut utile honest pleasant or profitable good The two former kinds are contained in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these good works are honest also fair beautiful pleasant and delightful But whereas a thing may be pleasant and delightful which yet is not profitable but rather hurtful and destructive for so sensual delights are as a bait with an hook and extrema gaudii luctus occupat these things are good and profitable unto men For our orderly proceeding in the handling of all these we must begin where the Apostle ends 1. Good works are honest pleasant fair and profitable unto men 2. They who have believed in God ought to be careful to maintain good works which are good and profitable unto men 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed in God ought to be careful to maintain good works 4. This is a faithful saying and the Apostle wills that Titus affirm constantly that they who have believed in God be careful to maintain good works 1. Good works are honest fair and beautiful pleasant and profitable unto men This Divine Truth according to the Epithets of works cannot be dispatch'd all at once but may be divided into these two Axioms 1. Good works are honest fair or beautiful for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both 2. Good works are profitable unto men 1. Good works are honest fair or beautiful Where we must enquire 1. what good works are 2. what the property honest is and 3. what is fair or beautiful 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good works are all virtues and virtuous actions all holiness and righteousness in general generally the duties of the whole Moral Law of God according to Matth. 5.17 Not to destroy the Law but to fulfil it 7.21 Not he that saith Lord Lord but he that doth the will of my Father and 19.17 There is none good but God but if thou wilt enter into life keep the Commandments 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also honest works Honestum est bonore dignum 3. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also works fair or beautiful Now a thing or person is said to be fair or beautiful which hath the comely proportion of all the parts one towards another whence proceeds a lustre or shining And works are said to be fair or beautiful when all the causes and circumstances concurr whence ariseth a like spiritual lustre and shining and loveliness so every good act is ex integra causa it hath all the causes and adjuncts good otherwise malum ex quolibet defectu any one defect renders the work evil as alms-giving with a trumpet Mat. 6. The reason of this why good works are honest they have something that proceeds from God as the honour that comes from God only Joh. 5.44 even the participation of his goodness which is his Christ Hos 3.5 the honour of God 1 Pet. 2. and point us to his honour Phil. 1.11 the Apostle prays that they may be filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God And to what other Original can we refer the beauty of good works than to the same God who puts his comeliness upon his people Ezech. 16.14 Thou art fairer than the children of men why Grace is poured into thy lips Psal 45.2 Observ 1. Note hence what is the principal and truly amiable and lovely beauty in the eyes of God Angels and good men what else but the beauty of good works the beauty of holiness this was that which David desired to see Psal 27.4 One thing have I desired of the Lord that will I seek after to behold the beauty of the Lord. This is most desired of the Lord himself and most delighted in Psal 45.10 when we relinquish our own people and our fathers house so shall the King greatly desire thy beauty the beauty of the Bride most lovely see how the Bridegroom adorns her Ezech. 16 9-14 Observ 2. If good works be fair and

such a care atttending on it as runs through all our thoughts all our imaginations all our memories all our words all our gestures all our actions all and every of our Professions and Trades such an universal care lies on every Believer to maintain good works why it is his business O Beloved Are we thus mindful Are we thus careful of our greatest business to maintain good works I know well I shall be answered alas I find continually such rubs in the way of life so that when I would do good evil is present with me It is a necessary Precept given by the Lord and his Apostles Pray continually its necessary for prevention of evil works and for the maintaining of good works 1. For the prevention of evil works Epb. 6. after all the Armour Verse 18. Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance The Devil like a roaring Lion goes about seeking whom he may devour 1 Pet. And he hath a party within us even the Harlot iniquity which hunts for the precious life Prov. 6.26 There is no doubt but all the power of the enemy will be raised against us when we stand forth to maintain good works But among all other the Devil makes use of two principal Engines Force and Subtilty and when he prevails not with one of these he makes use of the other Examples are obvious Ezra 4.2 The adversaries of Judah and Benjamin first insinuate themselves they would build with Zerubbabel and Joshuah c. when so they cannot effect their purpose they hire Counsellors against them c. Ver. 5. complain to King Artaxerxes And when Sanballat and Tobiah could not deride and mock Nehemiah out of his building they endeavour to fright him out of it Neh. 4.1 to 8. We are not ignorant of his devices for it is his old plot when the roaring Lion perceives his Skin will not prevail to terrifie us from edifying our selves and others then he takes the Foxes Skin These were two notable enemies that Israel met withal when they travelled toward the holy Land Sehon King of the Amorites who dwelt at Heshbon and Og the King of Bashan Numb 21. Deut. 2.26 But what are these to us Sehon is he that treads down and roots up he is said to be King of the Amorites the great talkers he dwells at Heshbon in the cogitations and thoughts and there he hinders the good thoughts and cares of Israel in making progress towards the Holy Land But the Lord delivered Sehon King of Heshbon into the hands of Israel Verse 33. yea the Lord destroyed Zanzummim Verse 20.22 even the huge Giant-like evil thoughts so Zanzummim signifieth prava cogitantes those evil thoughts which hinder our thoughts and cares of maintaining good works The weapons of our warfare bring into subjection every thought unto the obedience of Christ 2 Cor. 10. When Sehon King of Heshbon prevails not when violence and force when treading down and rooting up cannot hinder our good thoughts and cares then the Devil useth derision and scoffing that thereby he may discourage us from our well doing that 's Og which is subsannatio scoffing and jeering tending to bring the Israel of God to reproach and shame that 's Bashan but the Lord saith to Believers fear him not for I will deliver him and all his people and his land into thy hand Deut. 3.2 For so the promise is general Whosoever believeth in him shall not be ashamed 2. For maintaining good works Doing good is compared to sowing Seed Gal. 6.7 8 9 10. which is a continued act Eccles 11.6 Patient continuance in well doing Rom. 2.7 Good works must be rooted in the heart whence they grow up and proceed Luke 8.15 That on the good ground are they which in an honest and good heart bring forth fruit with patience Now the preparations of the heart and the answer of the tongue is from the Lord Prov. 16.1 Thus the Lord is said to have made every Plant of the Field before it was in the earth and every herb of the Field before it grew Gen. 2.5 The predispositions of the mind and heart those plants of our Heavenly Fathers planting they are not of mans setting The Lord doth fit us and dispose us and make us perfect to every good work The old Manuscript hath in every good word and work to do his will Hebr. 13.21 And accordingly the Apostle there prays The Apostle saw among the Cretians and foresaw that there would be among other nations such people who would very hardly be perswaded to believe this Divine and most certain truth That they who have believed God should be careful to maintain good works and therefore he lays such weight upon it that he affirm it constantly he interposeth his authority I will that thou affirm constantly and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying c. and all little enough for as for the Cretians the Apostle S. Paul had an hard task c. Vide Notes in Titus 2.11 As for other nations who sees not with what difficulty men are perswaded that the good works commanded in the Law of God are possible which howsoever it be most true yet is there no Divine Truth so much opposed as this and that by all sorts of Christians c. See Notes in Jam. 1.22 This shews the irrefragable and undeniable truth of God so that even the sober Heathen yea wicked men set to their seal that God is true Thus Lycurgus and Numa Pompilius fathering their Laws upon a Deity they were held to be true and faithful and the people were most obedient unto them Yea the Chief Priests and Elders of the people though enemies to Christ and his Doctrine yet were convinced by their own reasoning that if it came from God it must be true such a Dilemma they put upon themselves Mat. 22.25 If we shall say from heaven he will say why did you not then believe him if of men we fear the people Exhort Let us endeavour after the like faithfulness that whatsoever we speak be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever we do we do faithfully 3 Joh. if we believe God who is the Author of this faithful saying Let us every one be careful to maintain good works our own lives will speak it whether so or no. 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed God be careful to maintain good works The words contain St. Paul's charge to Titus wherein we have 1. The Precept given him in charge that he affirm constantly 2. The Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volo I will that thou affirm c. Accordingly the words have in them these two things 1. Titus must affirm constantly that they who believe maintain good works 2. St. Paul wills that he affirm these things constantly 1. Titus must affirm these things constantly That they who c. The word we render

render thanks for all the Creatures and all their excellencies which God hath given them and for himself and all the excellencies in himself so that what worth there is in all the world and every Creature in it Man is a debtor unto God for it and what worth there is in himself and every part in him Man is a debtor unto God for it yea he hath one part in him better worth than all the world as our Saviour speaks As if a City had received great privileges from a Prince and there were in it but one wise Man who knew those privileges and their worth this man were bound to thankfulness more than all thus much the dumb Creatures witness 1. The Sun cryes unto thee that it shines not for it self but for thee that it gives thee light to watch and labour and retiring it self it gives thee darkness to rest and sleep It makes variety in the year for thy delight temperature of the Spring heat of Summer fulness of Autumn cold of Winter 2. The earth bears thee nourisheth thee strengthens thee with bread makes thy heart glad with wine 3. The water gives thee drink and purgeth away thy filth 4. The air gives thee free breathing 5. Earth air and water breed and bring thee up fish fowl and cattel for thy necessity thine use thy help thy delight thy comfort thy learning thine example Go to the pismire thou sluggard and learn her wayes and be wise Go to the Oxe and Ass and learn their wayes the Oxe knows his owner c. Go to the Stork and Turtle and Crane and Swallow and learn their wayes they know their time and teach thee thine Yea all the world the mute and brute Creatures though they know not their Creator yet shew him unto thee as an arrow shot at a mark sees not the mark 't is shot at yet directs and points unto it Now what doth the Lord thy God require of thee O man for all his outward worlds What else but that thou remember thy Creatour and be thankful for want of this and holding the knowledge of this truth in unrighteousness see what a deluge of sin and punishment for sin breaks in upon us Rom. 1.18 What doth the Lord require of thee for his inward worlds but that thou remember thy God the Son thy Creatour and that thou approve thy self his Workmanship his Creature created by Christ unto good works that thou mayest walk and live in them what else but that thou shew forth his virtues and praises who hath called thee out of darkness into his marvellous light NOTES AND OBSERVATIONS UPON HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who being the brightness of his glory THese words contain our Saviours Eternal Generation wherein Two things are to be explained 1. What 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn glory 2. What 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of glory 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of God is the excellency and eminency of all the attributes and works of God wrought either 1. Immediately by himself or 2. Mediately by his Creatures in regard of which God is said to be glorious Thus God is glorious in power Exod. 15.6 and vers 11. glorious in holiness and his Name i. e. his Nature is said to be glorious Deut. 28.58 The glory of God appears also in his works which he manifests both on the bodies of men as Matth. 15.30 31. Great multitudes came unto him having with them those who were lame blind dumb maimed and many others and cast them down at Jesus feet and he healed them insomuch that the multitude wondered when they saw the dumb to speak and they glorified the God of Israel And on the souls and spirits of men Thus the Disciples glorified God for his Grace vouchsafed to the Gentiles Act. 11.18 Thus they glorified God in Paul Gal. 1.24 This glory by reason of the lustre and manifestation of it is called light Thus Luk. 2. The glory of the Lord shined round about them And in the transfiguration when Christ manifested his glory his face shined as the Sun of which St. Peter speaking saith That they heard a voice from the excellent glory Thus 1 Cor. 15.41 There is one glory of the Sun another of the Moon and one Star differs from another in glory 2. Of this glory Christ is the brightness i. e. Such Christ is unto God the Father as light is unto the Sun light of his light brightness of his brightness clearness and lustre of his lustre and clearness For this lustre and brightness he himself prays unto his Father that it may be made manifest Joh. 17.5 for whereas especially are considerable in the Sun 1. The Planet which is as it were the body of the light 2. The brightness and clearness issuing from that body 3. An enlivening and quickning heat That body or fountain of light resembles God the Father the brightness and clearness thence issuing answers to God the Son who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resplendescentia or the shining from the Father the enlivening or quickning heat descends from both and answers to the holy Spirit the spirit of life The same word is used by the Wise Man speaking of wisdom which is Christ Wisd 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house was filled with a cloud and the Court which was the Gentiles was filled with the brightness of the Lords glory Ezeck 10.4 more fitly Mich. 5.2 Thou Bethlem Ephrata c. out of thee shall go forth HE who shall rule Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his shinings forth are from the beginning the word is proper to the shining of the Sun and applyed to Christs Eternal Generation Of this there can be given no Reason à priori as they speak God the Father and God the Son being the first and the beginning it self and therefore no Reason can be alledged to demonstrate as before either See Notes on Hebr. 1.5 wherein is seen the great difference between the filiation or sonship of Christ and Christians Christ being a Son by natural Generation and ab eterno Christians being Sons by Adoption and born in time Christ born by Nature as the light from the Sun Christians by Grace and the good will and pleasure of God Of his own will be begat us James This may be of use unto us divers ways which that ye may the better understand I shall first name such uses as flow from the absolute consideration of God and his Glory and Christ the brightness of his Glory Secondly Such as follow from the relative consideration of them 1. This acquaints us with the nature of God he is a Glorious God a God who dwells in light and there is no darkness in him a God whose eminency and excellency transcends all his creatures The God of Glory Acts 7. yea God and his Glory are taken one for the other The spirit of Glory and of God 1

a cloud a veil of false notions and misunderstandings of spiritual things which hath covered all the world the great Image and Antichrist that rules in the hearts and spirits of men throughout all the world a covering cast over all people and a veil which is spread over all nations yea and upon their imagined mercy-seat they have a covering Cherub Ezeck 28.14 This is the great consolation of Gods people that this veil this thick black veil of darkness the Lord hath promised to take away in these last days Esay 25.7 He will destroy in this mountain the face of the covering cast over all people and the veil that is spread over all nations The words are very emphaticall in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the covering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the veil veiled covering covered and veil veiled that the covering and the veil might not be discerned but the false light taken from the true light knowledge falsly so called mistaken for true knowledge wisdom from beneath for wisdom from above the blackness of darkness for the brightness of Gods glory And therefore the Apostle tells us that the man of sin must be reveiled and uncased who opposeth and exalteth himself above all that is called God and is worshipped He would be taken for the true light for God himself and takes up his place in the temple of God the hearts of men This the Apostle calls a mystery of iniquity and deceiveableness of unrighteousness and so indeed it is when iniquity it self is taken for Righteousness it self when erroneous opinions are taken for truth it self When gross ignorance is taken for true knowledge it self when palpable darkness is taken for the true light it self A mystery of iniquity a strong delusion when men believe a lye instead of the truth A world of distinctions he hides himself in as the Sepia casts from her a black filth Aelian and Proteus like change himself into many forms But the Lord hath promised that this wicked one shall be reveiled whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming or presence This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this brightness of Gods glory is the light that enlightens the Gentiles the light to those that sit in this palpable darkness who shall unveil uncase and discover the nations who are inveloped and covered with this thick darkness So much the Greek words properly signifie Luk. 2.32 Mine eye saith old Simeon have seen thy salvation which thou hast prepared before the face of all thy people a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glory of thy people Israel lumen ad Revelationem Gentium So likewise the Syriack a light for the reveiling or uncovering of the Gentiles And blessed be God the Father of lights and the Father of our Lord Jesus Christ that he hath reveiled the brightness of his glory whereby this thick darkness this black veil of darkness begins to be discovered and taken off all nations The scales begin to fall from mens eyes Consolation 2. A second Consolation is unto those who sit in darkness and the shadow of death who as yet want the comfortable and chearful presence of the true light for what if Christ be the brightness of his Fathers glory What benefit it is to me if I sit still in darkness and the shadow of death I hear much talk of the Light Surely the light is sweet and it is a pleasant thing to behold the Sun Eccles 7.11 But this so much the more encreaseth my sadness who walk in darkness and have no light This is the complaint of such as are in a forlorn and disconsolate estate But know poor soul that the brightness of glory appears properly to those who are in this condition The people that walk in darkness see the great light they that dwell in the land of the shadow of death upon them hath the light ●●ined Isai 9.2 The day-star from on high hath visited us to give light to them that sit in darkness and the shadow of death and to guide our feet into the way of peace Luk. 1.79 But alas while I am yet in darkness I know not whither I go I hear some say here is Christ here 's the true light others say no he is here and I know not whither to go Yet poor soul there is comfort for thee Isai 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant i. e. Christ that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God But I have long waited for him Wait for him still though he tarry believe not those who slander the footsteps of Gods anointed Psal 89.51 and say where is the promise of his coming 2 Pet. 3.9 Mean time thou hast need of patience in well doing that having done the will of God thou mayest receive the promise for he that shall come will come and will not tarry Hebr. 10.36 37. Yea it is better for thee to continue in thy darkness in a forlorn estate and to wait upon thy God and to expect thy light than to kindle a fools fire of thine own and to follow the false light which misleads the present evil world and therefore the Prophet Isai 50.11 Behold all ye that kindle a fire that compass your selves about with sparks walk in the light of your fire and in the sparks that ye have kindled this shall ye have of mine hand ye shall lie down in sorrow But alas I am blind and what then though the true light shine to all the world if it shine not to me The Father of Glory hath sent his Son for a light to the Gentiles to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison house Isai 42.7 and vers 16. I will bring the blind by a way that they know not I will make darkness light before them Yea blessed be God that thou canst see thine own blindness many there are who are hood-wink'd and deceived by the false light who are blind yet think they see thou art blind and knowest thou art blind and therefore better is thy condition for judgement I am come into this world saith the true light that they which see not might see and they who see or presume they see may be made blind Joh. 9.39 4. Exhort I shall end all with Exhortation unto our selves that since Christ is the light and brightness of his Fathers Glory we would let our light imparted to us shine before men that they may see our good works and glorifie our father which is in heaven that we would walk honestly as in the day Rom. 13.13 as children of the light Ephes 5.8 I shall but name the Motives that might have been more largely urged 1. It is the end of our Creation we were made for

of the King Christ that in the word of a King there is Power whom the winds and the sea obey Mat. 8.27 who saith to the sea hitherto shalt thou come and no further and here shall thy proud waves be stayed Job 38.11 Cyrus passing over Ganges when either some of his horses or some of his followers were drown'd he made War with the River and divided it into three hundred and sixty channels Xerxes chastised Hellespont with three hundred verbera stripes compedes injecit and cast fetters into it Thou art carried quò iste velit with thy loose and violent passions like wild horses Christs powerful word will guide thee but thou must not be like the Horse and Mule which have no understanding Psal 32. If Christ's Word be a powerful Word what power hath it with thee If thy Father or some rich friend should say to thee I will not forsake thee c. such a word thou wouldest not doubt of Now God saith I will not leave thee nor forsake thee c. Thou distrusts him in these dangerous times yet what can they give thee Whereas man lives not by bread only but by every word that comes out of the mouth of God Godliness hath the promise both of this life and of that which is to come If the Word of Christ be powerful to every man and not with thee what 's his powerful word to thee we are taught to magnifie Christ and his Power The word of Christ is so powerful that he casts out the spirits with it and healed all that were sick with it Is his Word so powerful with thee I must not look for Miracles No! yes greater than he himself wrought well then try thy self by these marks 1. Thou hast a spirit of pride if Christ's word be powerful with thee that will prevail with thee to be humble Mich. 6.8 He was humble Matth. 11. If not thou hast not received Christs powerful word where Christs word prevails the lofty looks of men are humbled Isai 2.11 12-17 His word brings down the high looks of the proud So mightily grew the Word of God and prevailed Acts 19.9 The woman Luk. 13.11 had a spirit of infirmity and was bowed down eighteen years Thou hast been a Leper bowed down toward the earth and earthly things Christs powerful word raised her if it be in thee it will raise thee Thou when thou committest any iniquity art a weakling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleight so weak to give way whence wickedness proceeds Ezek. 16.28 29 30. Gen. 49.4 But she had Faith to be healed and so mayest thou Means Mix it with Faith Hebr. 4.2 The word being heard profited not being not mixed with faith They believed not the word of the spies to be a word of power it was not one with them Numb 13. Object I do believe it Resp As a word of truth but not as a word of power for in the word are two things Truth or Faith Power and Virtue 2 Pet. 1. A believer and lose the soul A man may have a kind of saith implicite and weak which if it be Grace will put the believer upon duty commonly the faith wavers and then it profits not Example in Jacob Gen. 4.5.26 They told him Joseph was alive and that he ruled over all the Land of Aegypt it was too bigg to enter into his heart but seeing the waggons his heart revived vers 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength and vertue came to his faith Two of the Spies told the rest they would fight for the good Land which the Lord had given them but they doubted Num. 14. Mat. 14.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see an Example of overcoming in Abraham's faith Rom. 4.18 Consider who is it that speaketh not you but the Holy Ghost he that heareth me Should the Preacher preach men dead as St. Peter did Ananias and Saphira there would be more trembling at their word so the people trembled at the approach of Samuel 1 Sam. 16.4 and the Corinthians received Titus with fear and trembling 2 Cor. 7.15 Consolation to the soul that receives this powerful word that 's willing and desirous to be reformed by it Fervet avaritia c. sunt verba voces c. hast thou high swelling thoughts the Word is an hammer to level them what ever malady the Word is a Catholicon an universal remedy 't is able to save the soul The Word is useful to the Minister and the People 1. To the Minister that since the Word of Christ is a word of power 1. That it be powerfull in him 2. That it proceed powerfully from him 1. That it be powerful in him by the operation of it upon himself the Word of the Law is compared to fire Deut. 33.2 the most powerfull and the most active Element such indeed it is received according to the operative power of it when the Spirit of the Lord kindles it and it becomes the law of the spirit of life it burns up corruption in the heart His Word was in me as fire Jer. did not our hearts burn within us Luk. 24.32 The heat of the heart is a sign of vehement motion Mine heart was hot within me while I was musing the fire kindled and at last I spake with my tongue Psal 39.3 Jer. 20.9 2. That it proceed powerfully from them like to fire it cannot be hid They so spake that a great multitude of the Jews and also of the Greeks believed they spake like the Lord as having Authority so they observed the boldness of Peter and John Act. 4.13 and took knowledge that they had been with Jesus So there were who were called Boanerges and one Simon the Canaanite Zelotes Mat. 10.4 Act. 1.13 Preach it as his command At thy word I will let down the net Thus St. Paul for himself and his fellow Apostles in all things approving our selves as the Ministers of Christ wherein especially in the word of truth by the power of God 2 Cor. 6.7 Reproves 1. Those who speak honourably and plausibly of the Word yet conform not to it 2. Those who are not obedient to the Word themselves yet preach a Word of Power to others touch them not with one of their fingers 3. That steal the Word one from another Jer. 21.28 32. The old true Prophets spake with Power and Authority Verbum Domini Mat. 7.29 The Scribes destitute of the Spirit of God and of Power only related their own Doctrines they had learned of their Rabbies Rabbi Simea Hillel c. Christ spake with that Majesty that the Prophets of old spake Haec Zeno haec Aristoteles c. quid meum tuum Senec. But St. Paul spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in demonstration of the Spirit and Power 1 Cor. 2.4 This was madness to the Jews who had heard no such authoritative words a long time before not from the time of Esdras when the Prophets ceased say the Jews There are who speak rodamontado high words to

Nations and heapeth up to himself all people if they appear for us and are on our side then they are sanctified they are purged all 's well not that they are so but we account them so if they be once of our party of our opinion of our side I know a man of great note censured for his faults whom when he was justly blamed for his pride covetousness perjury c. some of his party excused him saying I deny not but he was a carnal man and all you say But he was one of us one of the right side and stood for the cause of God But truly Beloved if a man may be an unclean person it matters not of what Religion he is God hath no need of such to defend his cause he is unclean and so no Saint no purged one as Gods are Thus every Sect esteems its self clean purged and purified and all that belong and joyn themselves to it if they can make most voices for it if they be fewer than others are then they draw that speech of our Saviour to favour their party then they are a little flock I confess I know no ground of Scripture to warrant us to kill one another that we may more securely enjoy our opinions but to wave that business for the present certainly Beloved without the purging of our sins we cannot so much as know either truth or peace Let such know that peace and holiness are coupled together Heb. 12.14 Peace and righteousness Psal 85.10 they have kissed each other I confess there is a great deal of zeal for the Truth and I would to God there were more But a great deal of that zeal is without knowledge But for the satisfaction of such as profess themselves for peace and truth let them know that not only peace and truth are coupled together but also truth and meekness Psal 45.4 mercy and truth Psal 85.10 These graces keep from shedding of blood Motives To suffer our selves to be purged from our sins 1. No unclean thing can enter into the heavenly Jerusalem I appeal to thee Drunkard Lecher art thou in thine uncleanness yea or no Dost thou think that those are uncleannesses if thou doubt it 1 Cor. 6. If thou perish in this condition what becomes of thine unclean soul that sin is purged by the death of the body is confuted by Micha 6.7 2. That which I know will be a most woful estate without this purging there is no Salvation Here is a great contention not for peace and truth were it so 't were worth contending for but whether peace or truth What an unhappiness it is they should be divided There is reason we should know what we contend for Peace and Truth the one the greatest of all other temporal Blessings and of the two truth is the more amiable and I much commend their zeal who prefer truth before peace without it But that question which Pilate asked our Saviour we read not answered John 18.38 What is truth What 's the reason Pilate was an unclean person and not fit to know it so saith the Prophet Daniel 9.13 We have not faith he turned from our iniquities that we might understand thy truth Pearls must not be given to unclean Swine the malicious Sodomites could not find the door Lot is the hidden Deity The Prophet having recited a Catalogue of sins which truly Beloved are very rife among us at length concludes the way of peace they know not Esay 59 2-8 The reason ye find Verse 13. Their hands were filled with blood and their fingers with iniquity Mark what a Purgatory the Saints of God must pass before they can attain to the clear fight of God and his truth 2 Pet. 1.9 He that lacketh these things is blind The pure in heart shall see God Shall we quarrel for truth and peace before we know what it is If thou be not yet purged from thy sin thou knowest not yet what truth is Whether thou be purged or no we shall enquire Object Do not I know what the Reformed Church holds and is not that truth and do not I hold that truth what not know the truth Have I lived so long under the means and yet do I not know the truth Yes but dost not thou hold that truth in unrighteousness Rom. 1.18 The reason why Gods wrath is revealed from Heaven against us They spake evil of those things they knew not and what they know naturally as bruit Beasts in those things they corrupt themselves Jude Verse 10. And for that cause God gives men up to uncleanness And out of this uncleanness they will presume to judge of Gods truth and peace Rom. 1.24 Beloved suppose a company of men were fallen into a deep dungeon such an one as Jeremy was put into and they sunk in mire were it not a madness for these men to quarrel one with another and contend what was the best way to get out of this dungeon one saying this another that were it not a wiser course to procure some good Ebedmelech to help them out The case is just ours at this day we are sunk in the mire and filth of sin and we know not the way out and shall we contend one with another about the way how we should get out This is the way and that is the way Surely Beloved if we look impartially into our own hearts and discern our own pollutions and defilements there we shall bend our forces every one rather against himself than against another I dare be bold to say that he that is of another mind is a stranger at home This is Gods way of pacifying his peoples enemies A means prevalent for our Brethren in Ireland 2 Chron. 30.8 9. For our selves Esa 1.16 20. and 31.6 Jerem. 26.3 Ezech. 18.30 32. Joel 2.12 13. Jon. 3.8 9. Generally Where a mans ways please the Lord he makes his emies to be at peace with him Prov. 16.7 James 4.8 But I purged thee and thou wast not purged c. As if one should have been long purging of earthen vessels which were empty if after long purging they could not be cleansed he should dash them one against another We have a promise to be partakers of the Divine nature 2 Pet. 1. but having escaped the corruption that is in the world through lust he that hath this hope in him purifieth himself Had you a great Guest to entertain how you would make ready for him having therefore these promises let us purifie our selves from all filthiness of flesh and Spirit No unclean person hath any inheritance in the Kingdom of God Eph. 5.5 Means Confess and forsake thy sins and then thou shalt find mercy that will purge and cleanse thee there was confession of Sin before Baptism pray to the Lord Wash me throughly from my wickedness and cleanse me from my sin Exhort To suffer our selves to be purged of ignorance Yes of that altogether when yet we know but in part c. It 's

the truth and loves the light while it speaks to him in general terms but when it speaks to him by name as it were thou art the man as when John Baptist told Herod it is not lawfull for thee to have thy brothers wife then he hates light reproving Veritas lucens amatur redarguens odio habetur he who hath been in a very dark dungeon and hath seen no light he 'll fly in his face that brings it to him ye may perceive this when a candle is brought to you before ye are altogether awake Observ 2. This is the reason that sometime the Preacher pleaseth a man as while he speaks that which is not so proper to his condition and doth not touch his sin sometime again he displeaseth him exceedingly because he reproves Judge in your selves Beloved I beseech you is it not so Should I discourse of truth in general all would be well but when I urge obedience to truth and tell them they hold the truth in unrighteousness then they are troubled Herod heard John Baptist willingly till he reproved him and then he was not worthy to live Ye shall observe this in one short Sermon of our Saviour Luk. 4 16-29 and 11.45 46. Demetrius could be content to hear Paul speak of Jesus he hoped it 's like he should have gained by making some Crucifixes as goes now the trade at Rome but when he taught that they were no Gods that were made with hands and discovered the polutions of Idols Act. 15.20 he and his fellow tradesmen cry him down Act. 19.24 They gave him audience to that word Gentiles Act. 22.22 A faithful Minister of God hath experience of this daily for if he cry down the Antichrist of Rome and his fall such and such persons and such and such outward things then he is cryed up do I now favour either the Antichristianity or Iniquity either of persons or of things God forbid I would to God the Antichrist and all Iniquity in High Places and all wicked men and favourers of Iniquity were brought low but beloved unless that Antichrist within us our sin and every mans Antichrist in his own heart his own sin were put down What is it unto us though all the Antichrists in the world were put down He who cryes down outward evils leaves the inward untouch'd and so pleaseth well But alas to what purpose is it to remove any thing without us if the abomination of desolation stand where it ought not The Chirurgeon when he useth Cataplasmes Fomentations and Anodines which ease and asswage pain O he is a good man but when he useth Cauteries Burning Lancing Cutting O then he is a cruel man what 's the reason of this different opinion the Chirurgeon is the same man the Patient is not the same The like we may understand of the spiritual wounds and bruises and putrifying sores which sometime must be mollified and eased and then the Chirurgeon pleaseth us well sometimes they must be lanced or seared and then we utterly dislike him the man is the same the difference is not in him but in our selves our high-swoln sins make the Chirurgeon cruel But when the Chirurgeon hath lanced the tumour and let out the corruption and the Patients healed O then he is a good man again and when reproofs and reprehensions have now healed the soul then O then the Minister pleaseth indeed And truly beloved however for the present he who discovers our sins may be hated and loathed by us yet the time will come when he who rebuketh us afterward shall find more favour than he that flattereth with his lips Prov. 28.23 when he tells the people ye are the Saints and of the state of bliss like a Castle in the air without a ladder to go up to it That which is our own we love though perhaps in it self it be not at all lovely nor to another as Parents love their own children though deformed and ill-favoured for the same reason we love our own sins because our own is the brood and spawn and children of our own heart and therefore we love any thing that nourisheth and cherisheth them as that in the Complaint of a Sinner that the righteous man offendeth seven times a day O 't is a comfortable saying which some account one of David's Psalms and the speech of the holy Prophet David but I beseech ye consider it well for if this were the speech of David a man after Gods own heart and such a righteous man should sin seven times a day how might men reason then for the cherishing of themselves in their sins surely then an ordinary Righteous Man may sin seventy times seven times a day a dangerous consequence But I sufficiently confuted that errour lately only I shall entreat you that since ye abhor humane inventions as ye ought to do ye would not take that complaint of a sinner especially in that part of it for one of Davids Psalms or any part of Gods holy Word Exhort Suffer our selves to be purged from our sins Motive 1. The turpitude and filthiness of sin it 's stiled by all those names which in nature are odious unto our sense or fancy so filthy is every sinful man in the sight of God those names of diseases as the Leprosie c. Motive 2. It 's the cause of all the calamities which befal us we accuse one another and condemn one another as the cause of these evils mean time the true cause lurks within us for whereas all outward calamities are either 1. Positive as slaughter and pestilence c. Or 2. Privative as famine and drought Our sin is the cause of all these 1 King 8.33 When the people are smitten down before the enemy because they have sinned against heaven vers 35. when heaven is shut up c. because they have sinned against thee Famine vers 37 38. Captivity vers 46. Lament 1.8 9. Jerusalem hath grievously sinned therefore she is removed her filthinesses are in her skirts she remembred not her last end therefore she came down wonderfully Ephes 5 3-6 Jer. 7.8 9.15 Coloss 3.5 6. 3. It 's the end why Christ was given unto us he gave himself for his Church that he might cleanse it c. Ephes 5.26 4. Nothing unclean enters the Holy City 5. It 's Gods command wash ye make ye clean Isai 1. and an easie command it is so saith Naamans Servant 2 King 5.13 'T is easie if we consider the beauty of holiness that consideration devours all the labour of washing Sign Purging of sin is the removing of it if therefore it remains it is not purged even the least sin renders us unclean in Gods sight Offendens in uno omnium reus It 's said of Jehoram the Son of Ahab that he wrought evil in the sight of the Lord but not like his Father and his Mother no sin is right in the sight of the Lord be it never so small as a line is not right if it have

there was this difference between them Moses appeared terrible unto his beholders Christ amiable unto his wherefore 't is added Mark 9.15 They were greatly amazed and running to him saluted him Observe then the ground of that Majesty which is conspicuous in Kings and Princes Christ himself saith by me Kings Reign He hath imprinted in Kings Princes and Governours multum Dei saith Aquinas See Notes on Psal 112. 2. God calls us by the Ministration of his Spirit which is Glory 2 Cor. 3.8 where again we have glorious for so Christ was raised from the dead by the Glory of the Father Rom. 6.4 That Glory of the Father is the Spirit of the Father Rom. 8.11 If the Spirit of him that raised up Christ from the dead shall quicken your mortal bodies by his spirit that dwelleth in you By this Glory and Virtue i. e. by the Spirit and Power the Lord calls us to be partakers of his Glory Christ himself hath promised it Joh. 17.24 Father I will that all they whom thou hast given me be with me where I am that they may behold my Glory All the Saints partake of it even in this life in some good measure more or less for as any body is more or less lucid and capable of light so it reflects it and discovers it unto others So all and every Saint of God according to that capacity receive of this Glory and Majesty as being all called by glory and vertue 2 Pet. 1. for so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Glory of Moses figuring the Law was formidable The people durst not behold the face of Moses That of Christ is amiable and lovely The people were astonished at first sight but then they ran unto him and saluted him Marc. 9.15 And therefore when Moses prayes the Lord to shew his Glory i. e. his face which is Christ Exod. 33.18 vers 19. The Lord faith I will make all my glory to pass before thee Exhort To aspire to behold that Majesty this was the ambition of Moses Exod. 33.18 I beseech thee shew me thy glory This Spirit is that wisdom of a man which makes his face to shine Eccles 8.1 As they who beheld Stephen saw his face shine gloriously as it had been the face of an Angel Act. 6. last This the Apostle speaks plainly 2 Cor. 3.18 We all behold as in a glass the glory of the Lord with his open face So it is opposed to Moses that put a veil upon his face So all our old Translations and the Reformed Churches and are transformed into the same image from glory unto glory even by the Spirit of the Lord which is his glory This is that which in a figure the Lord promised Hag. 2.7 That the desire of all nations should come i. e. Christ and fill this house with glory i. e. believers who are his house Heb. 3.6 Whose house are we for know ye not that your bodies are the temples of the holy Ghost These temples be will fill with glory and majesty Act. 13.15 When Paul and Barnabas entred into the Synagogue of Antioch in Pisidia the Rulers sent to them saying Men and brethren if ye have any word of exhortation to the people say on They call the Sermon wont to be made in the Synagogue by the name of Exhortation And surely it is or ought to be the drift of all our Sermons to exhort unto the duties of the Christian Life and such most what must be my discourse at this time because having not finished this Text the next words contain clean a different matter Sign Every man thinks he hath a store in this self-love makes men conceive all the priviledges of the Saints to belong to them but without holiness no man shall see the Lord A wicked man shall not see the Majesty of the Lord Esay 26.10 Means Is this possible that any man should see the Majesty of the Lord There is a rude draught of Gods Majesty in the creature Rom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 's enough to make men inexcusable who hold that truth in unrighteousness for no man hath seen God at any time The only begotten Son who is in the bosome of the Father he hath declared him Joh 1.18 So that no man knows the Father but the Son Matth. 11.27 In Christ therefore we see the Father As the splendor or Majesty of the Sun cannot be seen in its self but in a glass as through a cloud it may be seen So neither can the Majesty of the Father be seen in himself but in Christ who is the brightness of the everlasting light the unspotted mirrour or glass of the power of God and the image of his goodness saith the Wiseman Sapient 7.16 In him he may be seen But how in him since no man can see God and live Exod. 33.20 Is this sight of Gods Majesty after this life Respon He must first dye that precious death of the Saints Psal 116. He must be dead with Christ he must be conformable to his death and so he shall see the Father And therefore the Lord saith to Moses Exod. 33.21 when he had desired him to shew him his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold there is a place with me or by me as neer as could be That place is Christ himself for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the names of God And so that place was by him indeed or in him rather as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie as the Father is in the Son And therefore it presently follows thou shalt stand upon the rock now the rock is Christ 1 Cor. 10. And therefore it shall come to pass saith the Lord when my glory shall pass by I will put thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a elift of the rock the word in the Syriack Matth. 27. is used for the Sepulchre of the Lord when we are conformahle unto his death and have all affections and lusts dead as it were buried with him then we see the Lord We bear about in our bodies the dyings of the Lord Jesus that the life also of Jesus may be made manifest and appear and be seen in our mortal body This is one means and a second is mutual love and charity 1 Joh. 4.12 No man hath seen God at any time if we love one another God dwelleth in us and his love is perfected in us Thus eye hath not seen nor ear heard nor hath it entred into the heart of man i. e the natural man what God hath prepared for them that love him 3. On the right hand in the highest Let us aspire unto this highest eminency to sit with Christ in the highest God the Father hath set Christ with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1 20-21 And he sets all true Christians there Eph. 2.6 'T is wonderful what the force of imagination is Men fancy to themselves that they are in heaven though they live in their sins and their earthly mind This

15.1 2 3 4. I declare unto you the Gospel c. Which who can consider without indignation if he take notice of this bold Age when men vent their own Opinions with such confidence as if they spake nothing but the lively Oracles of God yet without any proof or evidence out of the Word of God Yea and which is the more to be wondered they meet with some as credulous as they are confident who believe them upon their own single naked testimony and swallow all down for Gods Word which God knows much of it is not so but their own imagination Such a conspiracy the Prophet Jeremiah tells us there was beteewn the Prophets and People in his time the Prophets prophesie lies and the people would have it so Jer. 5. ult The noble Bereans were of a better Spirit Act. 17.11 and such I hope ye are of The proof of this Conclusion is contained from the 5th vers to the end of the Chapter Those most excellent names and more excellent than any of the Angels are taken from his Being 1. He is the Son of God vers 5. 2. God himself whom the Angels must worship vers 6. 3. The Anointed King vers 8 9. 4. The Lord the Creator vers 10. 5. The Eternal God vers 11 12. 6. The Son of God sitting at the right hand of the Father vers 13. All these excellent names are illustrated by the inferiour condition of the Angels as I shall shew in the prosecution of these glorious names in particular The Testimonies which prove Christ's excellent Names declare his preheminency above all the Creatures of all the three several worlds 1. Above those of the Angelical world vers 5-9 2. Above those of the visible world vers 10 11 12. 3. Above those of the Divine or Godly world vers 8. Before we yet come to the particular handling of any of these Testimonies I shall propound unto your Observation what may generally be collected from them as useful unto us 1. Since the Apostle proves all things by testimonies of Scripture alledged out of the Old Testament observe we that matters of meer Faith Divine and Spiritual are hard to be proved by meer reason or argument of that nature for matters of Faith transcends the natural comprehension and therefore our Apostle when he speaks of the Creation although there are great arguments to prove it taken from Reason yet because they were but Reason and nihil est tam ratione firmum quin vi rationis infirmari possit saith Mirandula Therefore he leaves it not unto us as evidenced by the force of reason But by faith saith he we believe that the worlds were made by the word of God Heb. 11.2 Humane Testimonies sometime fall short of T●uth either because men oftentimes are deceived or mistaken in the things which they affirm for want of clear understanding or else falsifie and deceive others for want of integrity faithfulness and conscience But proofs taken from Divine Testimony rightly understood are of great validity as proceeding from him who is most wise and infallibly understands and most faithful and sincerely utters the truth in all he testifies 3. Hence observe that the Books of the Old Testament alledged of our Saviour are most authentick 4. The Jews or Hebrews are to be convinced out of them especially and for that end the Apostle cites them 5. Mens writings though never so prophetical or Apostolical in ma●te●s of Faith are to be confirmed by the Scriptures of foregoing Prophets and Ministers inspired of God For our more distinct proceeding in the handling of these Testimonies 1. They either prove the consubstantiality and coessentiality of God the Son with God the Father verse 5-9 Or 2. Their coequality of power and operation verse 10. Or 3. The coeternity of God the Son with God the Father verse 11 12. Or 4. The coequality in dignity verse 13. 1. The first kind of Testimonies are either spoken by God the Father touching his Son Or else 2. They are alleged by the Prophet and Minister of God touching the Son of God The former are contained in verse 5 6. which are three 1. In the first the Father owns and acknowledgeth the Son Thou art my Son c. 2. In the second the Father professeth and promiseth his love unto his Son I will be to him a father c. 3. In the third the Father commands due honour to be given unto his Son Let all the Angels of God worship him Begin we then with the first wherein the Apostle proves the Sons coessentiality with the Father out of Psal 2.7 Herein two things are considerable or the Text two ways to be handled 1. Negatively God the Father hath not said this to any of the Angels Thou art my Son this day have I begotten thee 2. Affirmatively He hath said this to his Son 1. He hath not said it to any of the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The interrogation includes a strong denyal Reason 1. In ●egard of God he could not speak it of any created Angel he is the God of Truth because he could not speak it truly of them 2. In regard of the Angels this speech could not accord with their Nature and Being being created and finite 1. Observe first There is a plurality yea a multiplicity of Angels Gen. 32.1 2. The Angels of God met Jacob and Jacob saw them and said this is Gods host and he called the name of that place Machanaim i. e. two Camps or hosts one of the Angels of whom he saith This is Gods host the other of Jacob and his Company This ye read also 2 King 6.17 When the eyes of Elisha's servant were opened he saw the mountan full of horses and chariots of fire round about Elisha Of such Chariots the Psalmist speaks Psal 68.17 The chariots of God are twenty thousand even many thousands of Angels How many thousands the Prophet Daniel tells us Dan. 7.10 Thousand thousands ministred unto him and ten thousand times ten thousand stood before him The Son of God upon his Prayer unto his Father could have obtained more than twelve legions of Angels But these Scriptures though they mention exceeding great numbers yet numbers and so finite Heb. 12.22 We read of an innumerable company of Angels Observ 2. There are differences and degrees among the Angels 1. There are different sorts Dionysius Areopa tells but how warrantably I know not that there are nine distinct sorts of Angels which he reckons up thus 1. Seraphims 2. Cherubims 3. Thrones 4. Dominions 5. Vertues 6. Powers 7. Principalities 8. Archangels and 9. Angels Gregory and others of the Fathers follow him He takes Angels here for one certain species or kind of Angels which seems rather to be the common name of all those holy and blessed Spirits though sometime it may seem to be distinguished from other sorts and make one subordinate and distinct species I do not remember the Old Testament mentions any sorts of

what he hath done in the body 4. The Throne is the guerdon and reward which the Father gave him for his conquest of Sin Satan Death and Hell Rev. 3.21 Learn we from hence that vast difference and disproportion between Christ and the Angels yea even the highest Angels though there be some Analogie between the Creator and his best Creatures such as the Angels are As God is a Spirit and his Angels are Spirits God is a consuming fire and Angels are a flame of fire God is light and his Angels are Angels of light c. yet when they come to be compared together the disproportion and difference is far greater as between Creator and Creature finite and infinite mutable and immutable c we say in Philosophy there there is no proportion It is the duty and practice of the Pen-men of Gods Spirit to set forth this difference that the Creator may be exalted according to his infinite greatness and the Creature depressed according to its inferiour condition Some Angels have certain Countries allotted unto them to guard and keep as we read Dan. 9. of the Princes of Persia and Grecia and of Michael their Prince which the Ancients understood of Topical Angels Some of them are called Dominations either because they have Hierarchies of Angels under them as the word Archangel imports or else because God hath Dominion over them in a special manner Yea some of them are called thrones Coloss 1.16 Yea all of them are so unto God and Christ who sits and rules in them and doth according to his Will in the Army of Heaven and among the Inhabitants of the Earth Whence they are also called Christs Chariots Dan. 35. in which he comes riding for the help of his Servants Psal 18.10 He rode upon a Cherub and did fly he came flying upon the wings of the wind This Testimony therefore is very fit to set forth the Transcendency and Superiority of Christ's Nature and the subordination and inferiority of the Angels Consol If the Son of God be God and God with us what can be against us but Judg. 6.12 c. Jer. 14.7 God is with you while you are with him I conclude with Consolation and I shall now proceed with it There is great need of Consolation in these tempestuous times to the soul sinking and there is no means to support it so convenient as the consideration of this point that Christ the Son of God is God This upheld the drooping and sinking Soul in the midst of all storms of temptations inward and outward Matth. 14.22 When the Disciples were upon the Sea and the ship was tossed with the waves because the wind was contrary the contrary spirit contrariae adversae potestates they oppose the ship that tends straight on to the true haven where we all would be But see when we are in the greatest and most imminent danger then comes Christ unto us walking on the waters so did not the Jews but through the Sea and through Jordan nor Elias nor Elisha but through Jordan Christ only as the spirit moved upon the waters so he walked upon them They said it is a phantasm In the night of temptations of storms and tempests we do not think the Lord to be what he is but otherwise than he is we think not God to be there when he afflicts us chastens us corrects us we lay the blame upon the Devil upon a Spirit But the Apostles teach that God is the same who afflicts and comforts who casts down and raiseth up c. See Palatium in Love Here here is the great Consolation EGO SVM the very ●ame message that Moses was to carry the Israelites into Aegypt I AM hath sent me unto you The same message I may bring unto you in this our common affliction Ego Sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's an Exhortation with which I shall conclude this point O that we did believe this Truth that Jesus Christ the Son of God is God Motive By this means we become the Sons of God Joh. 1.12 For this end was the Gospel written That ye may believe that Jesus is the Son of God and that ye may have life through his name Joh. 20.31 This is that Faith which overcomes the world 1 Joh. 5. When thou yieldest to the suggestions of Satan thou doest not believe that Christ is God In my Name they shall cast out Devils Out of their belly shall flow rivers of living waters Where doth the Devil work more at this day than among pretending Christians The Throne of Christ may be understood to endure for ever and ever considered either Absolutely or Relatively unto other Kingdomes which are not of the like duration and continuance This may help us to discover in these times of distraction who are the true Christians and truly Beloved there is great need of this when there is such contention for Christ here is Christ and there is Christ If the Son of God Jesus Christ be God surely those people are the true Christians who have most of God among them A true Christian man hath Christ living in him he is wise powerful holy Deut. 4.6 This great Nation is a wise and understanding people for what Nation is there so great that hath God so nigh unto them as the Lord our God is in all things that we call upon him for Can our God be nigher than in us The Son of God our God is Emmanuel God with us and in us Would we sit with the Lord in his Throne Pray to the Lord that he would erect his Throne in us that he would destroy his Corrival in us Regnum non habet socium Antichrist in us That the Son of God would destroy the Son of perdition in us That the Son of God who is God would dethrone and depose him who exalts himself above all that is called God and is worshipped That he would destroy him with the spirit of his mouth and the brightness of his coming That he would cast out the Prince of this world he began to do it Joh. 12. Now is the judgement now is the Prince of this world cast out That he would set up his Throne in our hearts and judge us in his strength Here he justifieth the ungodly Here he condemns sin for sin 'T is true there is a time when Christ is weak in us 2 Cor. 13. A time when the Sons of Zeruiah are too strong for him nor is it in vain said that the Lord shall give him the Throne of his Father David Alas how was he opposed and contradicted and sleighted c. and so is Christ but he endured the Cross and despised the shame and is set down at the right hand of the Throne of God Hebr. 12.1 2. More NOTES on HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever THere is an Observation that goes for currant that where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone it is most-what understood of a

Assyrian and Babylonian Captivities Observ 5. See the large territory of Satan how far and wide he Reigns even all the world over wherever there is death in sin wherever there is the carnal mind wherever there is disobedience Ephes 2.2 As the Word of God is operative in all those who believe 1 Thess 2.13 So on the contrary the Prince of the power of the air works powerfully in the children of disobedience which are far more numerous insomuch as he might seem to speak some truth when offering all the kingdoms of the world and the glory of them to our Saviour he tells him it was delivered unto him Luk. 4.6 Observ 6. Satan hath no power at all over the life that 's out of his Jurisdiction Christ the Son of God and Captain of our Salvation is the Prince of Life Act. 3.15 Repreh The Plagiaries the men-stealers such as enslave the servants of God and bring them into captivity under the power of Satan 2 Pet. 2.18 19. Such are they who creep into houses and lead captive silly women laden with divers lusts 2 Tim. 3. Repreh 2. Those who yield themselves captives under the power of sin and death and devil if we yield to his lusts he follows wrath is one of his lusts Ephes 4.27 so is pride especially spiritual pride 1 Tim. 3.6 7. Jam. 4.6 7. so is covetousness Joh. 12.5 whereupon Satan prevailed over Judas Joh. 13.2 by consenting more yet by hardening himself against our Lords admonitions vers 27. So that now he hath taken full possession of him as his own so he did of Ananias and Saphira Satan filled their heart Principiis obsta Consol To the children of Gods kingdom who are in continual heaviness and anguish by reason of manifold temptations 1 Pet. 1.6 To be tempted by Satan is no sin the Lord Jesus who took part of thy flesh and blood was tempted in all things like unto us yet without sin But alas the devil like a roaring Lion goes about seeking whom he may devour 1 Pet. 5. But doth it not follow whom resist strong in the faith and hath not thy God set an hedge of his providence about thee 'T is true the Devil goes about that hedge he took notice of it and told the Lord Job 1.7 10. Now if thou break not the hedge if thou put not thy self out of protection if thou transgress not if thou keep thee within the hedge the Devil cannot hurt thee if thou yield not to the tempter his temptations cannot hurt thee Jam. 1.14 15. A man is tempted when he is drawn away with his own lusts Zophar gives Job good counsel Job 11.14.18 If iniquity be in thy hand put it away Prov. 28.4 They who keep the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Zach. 2.5 the Lord promiseth that he himself will be a wall of fire round about Jerusalem 'T is true if thou have any thing of Satans if thou retain any of his lusts Joh. 8. he will prevail against thee Wherefore comes the Creditor but to demand his own and if thou cast not what is his out of doors he will have thee or thine with it How did the Creditor deal with the widow 2 King 4.1 The Creditor is come saith she to take my two Sons and make them bondmen if thou have nothing of his he cannot hurt thee Cantabit vacuus coram latrone viator Mark what thy brother the Captain of thy Salvation saith Joh. 14.30 the Prince of this world cometh and hath nothing in me Tarpeia See Notes on Rom. 5. Exhort Yield not to the suggestion of the evil one All the glory of the world and the kingdoms of it could not tempt our Lord. Ye are children of another kingdom of the kingdom of God and Christ children of the resurrection not of death But alas I am weak I am but a child Yea but thou art of God and his Kingdom and therefore 1 Joh. Ye are of God little children and have overcome them What ever is born of God overcometh the world Object The Devil is strong and he hath the power and kingdom of death thou belongest not to him or his kingdom Ye are of the day not of darkness ye are of another jurisdiction He is but a weak adversary who overcomes only those who are willing to be overcome and that 's the power of Satan and no greater for resist the devil and he will flee from thee 2. That by his death he might destroy him who hath the power death i. e. the devil This is the second end why our Lord the Captain of our Salvation took part of flesh and blood 1. That he might die 2. That by his death he might destroy him who hath the power of death i. e. the devil Herein two things must be enquired 1. What is meant by destroying him who hath the power of death 2. How Christ by his death effected this 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to render unprofitable vain and of no effect from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth idle it answers to the Hebrew and Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used in the Syriack Ezra 4.21.23 24. then ceased the work of the house of God vers 5. and 6 8. Luk. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 31. to make void 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the Law of none effect Thus when the Law of Commandments which was against us is made void Eph. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by other Laws of Faith and the Spirit when the Law that commands and giveth no strength is abrogated by the Law of Faith which brings power with it when the Ceremonial Law of Sabbath New Moons are taken away by the Law of the Spirit when the body of sin which was made exceeding sinful by the Law is made of none effect Rom. 6.5 6. when death is destroyed which is the wages of sin 2 Tim. 1.10 Then the devil himself who hath the power of death may be said to be destroyed for so the power of the devil increased by the peremptory Law meeting with weak flesh and blood and bringing no power with it whence sin breaks out more violently Nitimur in vetitum whence follows death whereof the devil hath power Thus the Jews tell us that Satan hath the power of death in that he suggests unto sin unto which flesh and blood yielding he becomes an adversary and accuser as Zach. 3.1 Psal 37.38 But the Lord Jesus taking away the sin withall takes away the ground of all Satans accusations so that there is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit Rom. 8.1 2. Thus whereas the devil was operative by the Law Sin and Death the stronger one spoiling the strong one of these weapons wherein he trusted He thus destroys him who hath the power of death for then a tyrant may be said to be destroyed when his Arms

〈◊〉 〈◊〉 〈◊〉 〈◊〉 could Aristotle say It 's an holy thing to observe truth and faithfulness before ones friend Equity and Justice knows neither one nor other it stands impartial 2 Chron. 19.6 7. Exhort To faithfulness in things belonging to God in offering up our daily Sacrifices in all things in the Mammon of unrighteousness Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you c. Exhort Let not mercy and truth or faithfulness forsake thee Prov. 3.3 Write them upon the Table of thine heart Joseph Matth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if such we be it shall be said to us as to that servant Matth. 25.21 23. Well done thou good and faithful servant enter into the joy of thy Lord. Observ 2. The office of the High Priest is about spiritual things things belonging to God in these the High Priest busied him and in these Christ the High Priest was wholly taken up and therefore when Luke 12.13 one said unto him Master speak to my Brother that he divide the inheritance with me he said unto him Man who made me a judge and divider over you Nor would the Apostles busie themselves with any thing else but the word of God and Prayer When mention was made of temporal things our Lord diverted them to eternal bread water c. Observ 3. The Lord Jesus is said to be first a merciful High Priest and then a faithful the Apostle names mercy before faithfulness because in their execution mercy precedes Deut. 20.10 11. Tamerlane the King hung out his white Flag first 1 Kings 19.15 16 17. Elias had complained of the Idolatry of the ten Tribes the Lord commanded to anoint Hazael Jehu and Elisha but though Elisha be last named he is first anointed Why so That the Lord might first shew his mercy and goodness before his severity that he might first exhibit and offer Grace in Elisha before judgment in Hazael and Jehu that he might first kill gladio oris before ore gladii thus when the Lord would declare his name to Moses Exod. 34.6 he puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful and gracious in the first place and to shew that his mercy endures for ever in Christ there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he alludes unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tender plant as Christ is often called having promised all these names of mercy and grace lest his mercy and grace should be abused he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purificando non purificabit Psalm 101. first Mercy then Judgment 2. As these words have the respect of an end upon them it behoved him in all things to be like unto his Brethren that he might be a merciful and faithful High Priest he must be like unto his Brethren that he might be 1. An High Priest 2. A merciful High Priest 3. A faithful High Priest c. 4. That he may make reconciliation for the sins of the people Of the three former I have spoken in their absolute nature I shall now speak of them as the end of his similitude and likeness to his Brethren 1. He must be like c. That he might be an High Priest What reason for that Because the High Priest is taken from among men and is for men Heb. 5.12 And therefore the Lord Christ must be man also and like unto his Brethren from among whom he is taken and for whom he is ordained 2. That he may be a merciful High Priest But what need is there that he should be made man that he may be a merciful High Priest Confer with what hath been said before Exhort Our Lord became man that he might be a merciful High Priest And let us consider man's frailty misery poverty and put our selves in their condition Psalm 41.1 He must be made like unto his Brethren c. That he might be a faithful High Priest Did the Lord Jesus want faithfulness that he must be made like unto his Brethren in all things that he might be a faithful High Priest Is not God faithful 1 Cor. 10. It is true God is faithful and so Christ as he is God but that Christ may be a faithful High Priest in offering up himself as a Sacrifice causing his Brethren to be faithful in offering up their Sacrifice it was requisite that he should be made like unto his Brethren that should be faithful 4. That he may make reconciliation for the sins of the people The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may expiate the sins of the people the word we render expiate and to make reconciliation for is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by another full word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make propitiations which Eustathius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine words which may be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Syriack is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth God The High Priest the Lord Jesus makes reconciliation for the sins of the people 1. Passively 2. Actively 1. Passively by his inward and outward sufferings his dolours and agonies of his Soul the buffetings and scourgings or contradictions of sinners against himself yea the suffering of death it self 2. Actively and that two ways 1 Purgatively by incorporating and imbodying by fleshing us with his flesh for so Believers are members of his body of his flesh and of his bones Eph. 5. and arming us with a lowly meek obedient wise watchful and long-suffering mind and Spirit and spiritual blood whereby we are enabled against carnal and fleshly pollutions as also against spiritual defilements 2. Meritoriously by taking away the guilt of those sins whereof we have repented and which we have left Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Reason In regard of the people and of God and Christ 1. The people necessity required it 2. God the Father who gave his Son and the Son who gave himself and works by his Word and Spirit in the hearrs of sinful people winning them and reconciling them unto God ye have all these together 2 Cor. 5.18 19. Observ 1. The Love of the Father John 3.16 Observ 2 The Love of the Son Passus est quia voluit Christ loved his Church and gave himself for it See Notes on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Observ 3. Hence we may learn wherein Reconciliation consists 1. In Christ's exemplary death for our sins 2. Purging us from our sins by his like death 3. Giving himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for the expiation and taking away the guilt of sins purged out of us 4. Reconciliation to God cannot be made without the purging and cleansing us from our sin from the stain of it and from the guilt of it Psalm 65.2 3 4. Blessed is the man whom

11.24 25 26. Such true valour was in John Baptist in regard of Herod Matth. 14. Such befits all Gods Messengers yea all the people of God in the faithful execution of their duties See Notes on Luk. 12.4 5. Job 13.23 Act. 20.24 Repreh 2. The false Prophets and false Apostles who weaken the hearts of Gods people the spiritual Hebrews who propound not the Saints of God to be followed in their eminencies and excellencies that they might proceed from faith to faith c. but propound them in their frailties and falls and failings These preach not the Faith but the unbelief Faith relys upon the mighty power of God so they believed that he was able that promised Rom. 4.22 Heb. 11.19 These tell us of impotency and weakness faith is a process and going on Heb. 10.38 39. These teach us to go backward they tell us it is presumption to hope to be as Moses as Abraham as Joseph as David as Paul was they consider not that while they pretend to prevent presumption they cause men to despair while they decline one Rock they fall foul upon another The Scripture steers a course between both When it commands that we take neither the upper nor nether mill-stone to pawn Deut. 24 6. The nether Mill-stone is hope that must not be taken away lest the soul sink into despair and unbelief The upper Mill-stone is fear which keeps the hope steady so under that it ariseth not to presumption and high mindedness and therefore the Apostle wisely adviseth a middle course Be not high minded but fear Rom. 11.20 But the same Apostle so raiseth our Hope and Faith that he sets before us the most eminent examples of Gods Saints from the beginning as Abel Enoch Noah c. a cloud of witnesses and above them all exhorts us to look unto Jesus c. Heb. 11.12 Be followers of God c. Eph. 5.1 How contrary unto our Apostle how unworthily do some like Cham or Chanaan discover their fathers nakedness and receive their examples of frailty and weakness in some actions which they never did but once and propound them for scandals and stumbling-blocks to Gods people in their way of holiness quanto rectius hic How much more wisely and faithfully doth our Apostle propound the examples of Saints in their excellencies and eminencies a whole cloud of them Heb. 11. And here Moses and Christ himself faithful in all Gods house Mysticé Moses was faithful in all Gods house And may it not be so said still that Moses is still so faithful when thou hast an opportunity to go beyond thy brother in bargaining opportunitas est maxima peccandi illecebra What is that which draws thee from so doing who else but Moses he is the drawer as his name signifieth He is Gods faithful Ambassadour to thee 1 Thess 4. When thou lookest upon a woman and wouldst lust after her Opportunity is an arrant bawd I with-held thee saith the Lord to Abimelech from sinning against me Gen. 20.6 Thou hast eaten and drunk enough to suffice nature c. Whence is it that thou forbearest Thou hast within thee who saith Luk. 21.34 Be not drunk with wine c. Ephes Cynthius aurem vellet Thou art wrathful and being angred wouldst smite yea kill him that offends thee Dost thou not hear him within thee saying be angry and sin not Thou art sad and terrified by some future evil like to befal thee and thou art in danger even to lay violent hands upon thy self What 's that which whispers to thee and saith do thy self no harm Thou hast committed one or other of these sins what causeth that remorse in thee Ye have one that accuseth you saith our Lord even Moses Joh. 5.45 Repreh 1. Those who take no notice of Moses's work in them Repreh 2. Those who suffer themselves to be drawn aside by their earthly affections and lusts ye read Gen 36.36 of Samlah of Masrechah one of Edoms Kings We are drawn on the right-hand and on the left Moses draws from vanity to Christ and his Righteousness Samlah on the left hand draws to vanity i. e. Masrecha the drawing of vanity James 1.14 He that is tempted when he is c. Repreh 3. The pretending houshold of God for their unfaithfulness unto Moses He hath dealt faithfully with us he hath reveiled the whole Law of God unto us and so entirely and faithfully that nothing must be taken therefrom nor added thereunto Deut. 12.32 Yet David in his time complained Psal 12.1 Diminutae sunt veritates à filiis hominum so the V. Lat. the truths of God are diminished from the children of men There are false Prophets among them but the Prophet David entitles that Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super Octava as to be understood principally of this last part of time when the truths of God should be much diminished other men know the truths of God but hold them in unrighteousness whence comes unfaithfulness and Covenant-breaking Rom. 1.18 Repreh 4. Those who pretend to be of Gods house for their unfaithfulness one to other so the Psalmist may be understood as our last Translation hath the words Psal 12.1 The faithfull fail from among the children of men They speak vanity every one with his neighbour with flattering lips and with a double heart do they speak so David complained in his time And is it not now a general complaint among us that there is no faithfulness no truth to be found among men a grievous complaint if we well consider it for whereas the Lord hath given every man a charge concerning his neighbour Ecclus. 17. that every one should be his brothers keeper and according to the Proverb Homo homini Deus as it were a God unto him Mankind is so depraved and degenerated that every one fails of his trust and faithfulness due to his neighbour yea Mich. 7.2 hunts his brother with a net when we walk in the way of Cain This therefore must needs be a most perfidious Age wherein we live whereof our Lord forewarns us Luk. 18.8 When the Son of man cometh shall he find faith on the earth surely a very little either faith towards God or faith towards Men for as for that obedience of faith that true living powerful and victorious faith which overcomes the world it 's lost except in a very few and not to be found and instead of it an imagination that all obedience is done already to our hand Exhort Be faithfull ye that are of Gods houshold unto Moses Ecclus. 33.3 God the Father appointed Jesus Christ to his Offices of Apostle and High Priest Observ 1. Note here the wisdom and prudence of our Apostle as throughout his Epistle so especially in this point being to deal with the Hebrews he commends unto them Moses for whom they were already zealous Our Lord made his Apostles who many of them were Fishermen by profession fishers of men spiritual Fishermen such was our Apostle here he takes

Ephes 4.11 How necessary this is might be made appear by examples of contrary confusion for where order is not there confusion must be there 's no middle Isa 3 1-8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebus turbatis pessimus est in honore When therefore one had a long time been perswading unto a parity and equality of all orders and degrees of men a wise man present advised him before he perswaded this to be embraced in the Common-wealth that first he would make tryal of it in his own house where the servant would soon be master and like confusion would follow in the rest and what an horrible ataxy would then follow if such a parity should take place in a whole Nation Kingdom or Common-wealth See Notes on Rom. 13. The Lord our God who made us this soul he knows our mould and what will most of all move both Natural men and Spiritual men Observ 5. Here is a Rule for our estimation and giving of honour not only that we give honour to whom honour is due Rom. 13. but that we give more and greater honour and glory to whom greater is due as to Christ rather than to Moses But how shall I give honour and glory to Moses or Christ or to Christ more than to Moses No man I suppose will understand this of the persons either of Christ or Moses but according to their manifestation whether in our selves or others 1. Thus when the fear of the Lord is wrought in us by the Law according to Exod. 20.20 and that law corrects us and teacheth us Psal 94.12 The fear of the Lord is honour saith the Wise man Ecclus. 1.11 And now the Lord begins to magnifie or glorifie his Law and make it honourable Esay 43.21 Now Moses is accounted worthy of honour when the Law given by Moses hath wrought such honourable effects in thee 2. When now we not only fear the Lord but that fear causeth us to repent Ecclus. 21.6 and also believe in him Hope for good and wait for his mercy according to the counsel of the Wise man Ecclus. 2.7 8 9. When we repent and amend our lives and bring forth fruits worthy of amendment of life and believe in him that comes after him i. e. on Jesus Christ Act. 19.4 Now a more honourable than Moses is come even John Baptist Matth. 11.9 10 11 13. 3. When now as the truth is in Jesus we put off the old Man c. Eph. 4. When we have that accomplished in us which ye read Rom. 13 8-11 So that love is the fulfilling of the law and what the law could not do in that it was weak through the flesh Moses is a weak house unless Christ support it and except the Lord build the house their labour is in vain that build it Psal 127.1 Therefore when now God sends his Son c. Now Christ hath built the house and therefore he hath more glory than the house Now the honour and glory it self is come even Christ the King of glory as he is called Psal 24.7 Now that which the Lord hoped for so we may speak according to Esay 5. when he sent his Son to the Jews They will saith he honour my Son who thwarted his reasoning with a contrary Matth. dishonoured and slew him that is now fulfilled when we reverence honour and glorifie him then is fulfilled what is prophesied Esay 55.9 It shall be said in that day Lo this is our God we have waited for him c. Thus we give more glory to him who builds the house than to the house it self Thus we more honour Christ than Moses and the like proportion we may observe in giving honour unto Moses John Baptist or Christ where-ever we find the fear of the Lord though where we looked not for it as among the Gerarites Gen. 20. i. e. strangers from Israel c. where we think the fear of God is not or among the Edomites whom we think earthly men if among these Job be found though the Jews and Jerom say he descended from Huz the first born of Nahor the brother of Abraham by Milcha if among Aramites or Syrians proud and deceitful men so Aram which is Syriak signifieth if a Job be found among these one who fears God and escheweth evil yea in what Nation or among what divided people soever we find men fearing God and working Righteousness there is Moses honoured Ecclus. 25.6 2. Where we find repentance amendment of life and faith in the Lord Jesus to come there John Baptist is had in honour 3. But the greatest glory is to be given to the Lord Jesus in his Saints even those who are excellent Psal 16.3 then the most honourable comes to be glorified in his Saints and to be admired in them that believe 2 Thess 1.10 We find the very same Method in giving honour to Christ John and Moses Joh. 1.14 The word was made flesh and dwelt in u● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we beheld his glory the glory of the only begotten Son of God full of grace and truth John no doubt was gracious and honourable he carries it in his name but ver 15. He crys concerning Christ saying This is he of whom I speak he that comes after me is preferred before me for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the state of John were honourable and glorious yet vers 16. of his Christs fulness we have all received even grace for grace Though Moses was glorious 2 Cor. 3. and the law honourable and that law was given by Moses vers 13. yet Grace and Truth came by Jesus Christ Grace i. e. power and strength to fulfil the Law and Truth even the Truth of all Ceremonial Services and Figures in the Law that came by Jesus Christ Observ 6. Hence also as we have a rule for giving Honour and Glory to whom it is due so likewise for the receiving of it if the works of God be in a lower manifestation as of the Law or John or an higher as Christ let us not take the Glory to our selves it 's his and his alone he alone is accounted worthy if it be thrust upon us as who can rule anothers estimation do with it as an honest Cashier who puts not up what he receives into his own but his Masters Counter Repreh 1. Who honour Moses above Christ the house above the Master of it This was the misprision of the Jews who sought righteousness by the works of the law and it is an undervaluing of Christ and a preferring Moses before him to seek the honour that comes of God only by our own works and our own righteousness by our own power So did not Abraham Rom. 4.20 Repreh 2. Who esteem not nor give glory or honour to the Lord Jesus Esay 53.1 3. all their care is to preserve their own honour See Notes on 1 Sam. 2.30 Saul would be honoured c. Elihu the Buzite Jebusites Heb. 2.3 Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Christs sufferings But where find we this in Moses's writings Without doubt either typically and symbolically or not at all yet ver 44.5 6 7. As the serpent was lifted up c. Joh. 3.14 Was not the Leper cleansed by the dead and living birds Atonement by a dead and living Goat Surely this was the manner of explaining the writings of Moses in the primitive times Christ our passover c. we are the circumcision know ye not that ye are the temples of the holy Ghost the Tabernacle of God is with men c. And let it be shewn whether any one of the fathers hath not explained Moses and the Prophets and the Gospel of Jesus Christ the same way Repreh 1. Who superciliously lay aside the writings of Moses under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Elements the worse for being the matter of all elementary things and doth a Scholar despise the Rudiments of Arts Do they not know that the finest gold is wrought by brass that the most precious Jewels may be conveyed in a plain Casket Repreh 2. Those who condemn those who speak of Moses's writings after the same manner that the Prophets our Lord Jesus Christ and his Apostles have spoke of them explaining the dark sayings of Moses spiritually and mystically which they call turning of the Scriptures into Allegories they know or should know what an Allegory is is it not a continued Metaphor If so as themselves will confess it is Let themselves say whether the Scriptures be not full of Allegories Nay let them shew how it is possible to explain Moses's writings the Ceremonial Law concerning the Tabernacle the Sacrifices the Utensils and Instruments of the Tabernacle c. otherwise than Mystically and Allegorically if this they cannot do do they not declare themselves such as our Lords Disciples were before they had received the Spirit of God Luk. 24.25 26 27. And will they then call themselves stewards of the mysteries c. 1 Cor. 4.1 If they know no more than the bare letter which any of the people can understand as well as themselves How otherwise than mystically and spiritually did our Lord understand Moses when he interprets him to speak of himself Luk. 24.26 27 44. How otherwise did St. Paul understand Moses how otherwise did he interpret his writings when he saith he taught no other thing than the prophets and Moses did say should come Act. 22.22 23. Exhort To the spiritually minded ones to inure our selves to the reading of Moses's writings Hath not the Lord Jesus promised his presence with us Matth. 28. Is it not he who opens the Scriptures Luk. 24. This will exceedingly confirm our Faith in the Mystery of Christ when we shall find it so long since foreshewn in Types and Figures and parabolical Speeches 2. Moses was faithful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony of those things which should be spoken after This was the end of Moses's faithful service that he might testifie both by what he made or ordered to be made the Tabernacle and Utensils of it and by what he wrought and taught the people that hereby he might testifie the will of God 1 Cor. 1.6 2 Tim. 1.8 Revel 1.2 For that is to testifie or witness unto men what the will of the Lord is And therefore that building which Moses made was called the Tabernacle of testimony or witness Herein Moses was a pattern unto all Ministers of Christ who would be found faithful What Moses taught and wrote more obscurely with a veil upon his face was to be declared afterward more fully according to the degrees of Divine Manifestation and such as are capable of them All who came after Moses must for doctrine and life speak no other than he did and his writings must be the test to prove others by Exhort Believe the writings of Moses This exhortation is proper to the point for Moses was faithful for a testimony to be spoken after Now belief or faith is properly an assent or consent unto a Testimony or Witness the testimony of Moses deserves all our belief for what Moses who was faithful and what he testifieth unto men that God first testified unto Moses And therefore all Moses's writings all that Moses wrought and did all are Divine Testimonies all are indubitatae veritatis unquestionably true therefore Exod. 14.31 Do we believe Moses If so then we believe the Lord. O that we do no doubt of that But there is great doubt to be made of it Moses tells us that when Caleb told the people that they were able to overcome the Amorites c. Numb 14. that the people were so far from believing him that they went about to stone Joshuah and Caleb for saying so yea the Lord himself complains how long saith he will it be ere that ye believe me vers 11. Why did the Lord say they did not believe him He had told them Exod. 34.10 11. what wonders he would do for them that he would drive out the Amorites c. and he bid every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe it for thy self c. And now they hear the ten spies say the Amorites are too strong for them which they do meerly to humour the people Now when Caleb assures them that they are well able to overcome them they believe not the Lord And what comes of this the Lord swears they shall not enter into the holy Land what is this to us Moses was for a testimony of this which after was to be spoken of for St. Paul tells us this was a type whose truth concerns us 1 Cor. 10.5 6. And the same Apostle makes large and special application of this in this Heb. 3. and ver 19. tells us that they could not enter in because of unbelief and then makes it speak home to us under the Gospel 2. If we believe Moses we will believe Christ because Moses wrote of Christ what should be spoken of after This is our Lords own inference Joh 5.4 5 6. He wrote of me where our translators refer us to Gen. 3.15 and Deut. 18.15 they might have named some hundreds of places more but these are indeed places very evident Do we believe Moses's testimony concerning Christ the seed of the woman c. St. Paul speaks of this afterward Rom. 16.20 Do we believe him if we believe not the danger is great as will appear out of the other place Deut. 18.19 which St. Peter allegeth and speaks of afterwards Act. 3.22 23. Confer ver 26. He is Amen the faithful witness he that believeth in him shall have eternal life 3. Moses was faithful as a servant c. But Christ is faithful as a Son over his own house These words contain the third and last disparity between Christ and Moses in regard of faithfulness I shewed before that Moses was faithful as a servant and wherein his faithful service consisted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony of things to be spoken of

ad finem Gow God was with these men not only at large according to that old Verse Enter presenter Deus hic ubique potenter But more strictly enabling them to be obedient in all estates to do good and suffer evil Thus the Lord was present with them enabling them from consideration of God's constant goodness towards them to believe he would be good still unto them enabling them to trust in him wait upon him he was with them also ready to do them good and protect them from evil Object But the Lord did not that good which was now needful for them they wanted water Resp The Lord well knew their wants and expected their Prayers for supply of them Psal 101.5 6. He knew the Manna present with them sufficient for the supply of natural necessity besides that the Lord may be with us and do us good he requires that we be with him 2 Chron. 15.2 Observ 1. Hence we may learn a good lesson not to make our own choice of any of God's ways or dealings towards us the Apostle's voice is soveraign Phil. 4.6 Where having laid this ground-work The Lord is at hand the Syriack word is the same with that Exod. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is with us near to us thereupon he exhorts Be careful for nothing but in every thing by Prayer and Supplication and Thanks-giving let your requests be made known unto God Then he tells us what good will come of it vers 7. Gideon thought God was not with him and the people because they were now under the power of the Midianites but the Angel tells him that the Lord was with him Judg. 6.13 So many a servant especially in the primitive times might think himself if he were made free but the Apostle teacheth them better 1 Cor. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea though mayst be made free use it rather the ground of this is vers 20.24 Let every one in that calling wherein he is called therein abide with God Observ 2. The people of God may want many things needful for the natural life for a time it was Davids experience that he never saw the righteous forsaken c. And it s universally true never utterly forsaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but was not Lazarus forsaken for a time That the mercy of others may be exercised and the prayers of them who want may be put up unto God c. Observ 3. The Lord may be among his people though they abound not with outward things though in a wilderness where there is want of all things Zeph. 3.12 I will leave also in the midst of thee an afflicted and poor people and they shall trust in the name of the Lord So Hab. Thus we read of many holy men in great streights yet God was with them as with Isaac Jacob Joseph David Exhort We ought not in the times of straits to tempt God but wait upon him pray unto him c. 1 Cor. 10.9 Observ Hence it 's evident that the Lord Jesus had his being providence guiding and government of his Church before the appearing in the flesh for what here is said that their Fathers tempted me is to be understood of Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted And this is the scope of our Apostle in the Text Thus vers 4. of the Chapter He is said to be the rock out of which being smit the fathers drank in the wilderness Hitherto we have heard how the Fathers of the Hebrews tempted God in regard of his Omnipresence Exod. 17.7 Is the Lord in the midst of us or not Come we now to consider their temptation of God in regard of his power This power of the Lord is tempted in regard of outward objects and works about them sometimes in regard of inward objects and works about them In regard of the former 1 King 20 22. So the Fathers of the Jews tempted the power of God ut supra 2. In regard of the latter when men question doubt or deny the power of God in effecting some inward work which he hath said he will do The fathers tempted the Lord in regard of his Power that 's evident out of Numb 14.22 where as also vers 11. The Lord complains of their unbelief and tempting of him thereby as distrusting his power as if he were not able to subdue their enemies and bring them into the Land of Canaan maugre all the opposition of the seven Nations which he promised to destroy that this was indeed the sin whereby they tempted the Lord in the wilderness appears by the place cited And that it was the same sin from which the Apostle here dehorts the Hebrews it 's evident if ye compare with the Text that application which the Apostle makes of it vers 12. an evil heart of unbelief And vers 18 19. and chap. 4. vers 2 3 11. not in regard of outward enemies for they were never more under them than now But that we may know how the Lord is tempted by unbelief in his power let us enquire what it is to believe in the power of God that so one contrary may discover the other The Christian Faith is carried to a twofold formale objecti it looks at two things in God not only truth in all his words as well commands threatnings c. as promises but also power and strength for the effecting and doing what is pleasing in Gods sight This the Apostle speaks of Col. 2.12 See Notes in locum See an example of this in Abrahams faith whose faith is the pattern of the true Christian faith as he is said to be the father of the faithful i. e. of those who walk in the steps of Abrahams faith Abraham believed that God would give him an holy Seed Gal. 3.16 Confer Notes on Gen. 15.5 6. Observ 3. Observ 1. Hence it 's evident that they who believe not that the Lord is able to subdue all their spiritual enemies and bring them into the heavenly Canaan they are truly said to tempt the Lord by their unbelief in the power of God Observ 2. Reason of the mighty works wrought by believers See Notes on Gen. 15. Medie Observ 3. Observ 3. The operative power of Faith Observ 4. An answer to the pretence of impotency Observ 5. The reason of that ungodly life at this day so visible so rank in that which we call the Christian world Men believe not the power of God so true a Prophet was St. Paul who foretold what manner of Christians this latter age should bring forth and the reason of it 2 Tim. 3.1 Observ 6. The reason of iniquity abounding Gen. 15. Observ 7. The reason of the ruines in the false Christendom Repreh Who glory in Gods presence with them in this or that Congregation and boast that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of us when yet in whomsoever he is of this or that Congregation their

the words we have these divine axioms or points of Doctrine 1. The Patriarchs and holy men of God inherit the promises 2. The Patriarchs through faith and patience inherit the promises 3. We ought to be followers of them who through faith and patience inherit the promises 4. We ought not to be slothful but followers of them who through faith and patience inherit the promises 5. And lastly the Apostle and the Saints with him intreat them in vers 11. that they be not slothful but followers of them who through faith and patience inherit the promses 1. The Patriarchs inherit the promises wherein we must enquire 1. What are the promises 2. Who they are who inherited them 1. The promises are sometime set down in types and figures as the holy Land is called the land of promise as also power and strength to overcome those who were inhabiters of the Land of promise Numb 14.7 8 9. Sometime they are propounded unto us in their truth and nakedness as 2 Pet. 1. Great and precious promises which are two 1. Participation of the divine nature 2. Escaping the corruption that is in the world through lusts 2. What is it to inherit these promises and what is an heir Haeres est qui defuncto succedit in jus universum Heb. 1. This description of an heir though it cannot fit Christ the Heir of all things in regard of God the Father who is the living immortal and everlasting God yet it may well befit all believers in regard of Christ by whom and with whom they are heirs for as he is heir of all things so he makes his believers heirs together with him for his name is Pater futuri seculi Isa 9. and he by his death makes a purchase of the eternal inheritance for all those who are heirs with him it is the qualification required Rom. 8.17 Heirs of God joynt-heirs with Christ if we suffer with him that we may be also glorified with him chap. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance See Notes on Hebr. 1. The reason why the Patriarchs and all holy men and women inherit the promises is the free Grace of God Rom. 4.16 This Inheritance is promised and obtained through Jesus Christ the heir of all things for for this cause He is the Mediator of the New Testament that by means of death believers may inherit the promises But here we seem to meet with a doubt the Apostle Hebr. 11.13 speaking of the Patriarchs All these saith he died in the faith having not received the promises it seems therefore that the Patriarchs have not received the promises To which I answer Abraham had not possession of the Holy Land nor the Kingdom nor the City promised God was not known to him by his name Jehovah the performer of his Promises Exod. 6.31 He knew they were to be fulfilled four hundred years after As for the spiritual promises the entrance into the highest heavens and possession of them figured by the Land of Canaan that was reserved for the honour of Christs resurrection and ascension The Apostle Hebr. 9.6 7 8. teacheth that the Holy Ghost thus figuring or signifying that the way into the Holiest of all was not yet made manifest while the first Tabernacle was standing and Chap. 10.19 20. Having therefore brethren boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated or made new Marg. for us through the veil that is to say his flesh c. through this new and living way Abraham and the other holy Patriarchs entred into the Eternal Inheritance Observ 1. Hence it appears that the Eternal Inheritance was made known even from the beginning Observ 2. Whence we may note the goodness of God in all Ages exciting and stirring up all men even the ungodly to well-doing by the promise of the Eternal Inheritance If thou doest well shalt thou not be accepted Gen. 4. Observ 3. There have been in all Ages some who have inherited the promised Inheritance 4. Observe hence how great is the honour of the Saints of God they are Sons and Daughters of God they are heirs it's the Apostles gradation Gal. 4.7 No more a servant but a son an heir heirs according to the hope of eternal life Tit. 3.6 heirs of the kingdom Jam. 2.5 whence we may consider how great is Christ himself who is the heir of all things 5. Observe here how great is the goodness and condescent of the Lord Jesus who being heir of all things admits believers to be coheirs with him Rom. 8.16 17. Rev. 3.21 and 21.7 Axiom 2. The Patriarchs and holy men of God through faith and patience inherit the promises wherein we must enquire what is Faith and what is Patience Faith is an assent unto a testimony as here it is to be understood we may take the Apostles description of it Hebr. 11.1 Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ground or confidence of things hoped for the evidence of things not seen This Faith is concrete and compounded with Hope and so as by Faith we credit and believe the Divine Testimony witnessing the truth goodness and love of God so Hope raiseth the soul to relie on the might and power of God for the obtaining of what we believe and hope for 2. Patience is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here they differ in degree for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bearing or enduring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here adds continuance and perseverance unto patience and therefore it 's rendered long-suffering patience may be described the bearing of Christ's Cross Phil. 2.8 1. The reason why through Faith and Patience we must inherit the promises 1. The promises cannot be inherited unless that be removed which is opposite unto them the inheritance is an undefiled inheritance 1 Pet. and therefore no unclean thing can enter into it so that it 's of necessity the heart must be purified by faith Act. 15. 2. There is an end and finishing of our Faith and the will of the Lord is that patience should have her perfect work and both these are finished or perfected when the inheritance is obtained receiving the end of your faith the salvation of your souls 3. Reason The Promises were and are lost by unbelief and impatience and therefore they are to be recovered by faith and patience Observ 1. Hence is when we have done and suffered all whatever is to be suffered and done in order to eternal life it is an inheritance and given and received out of gift Donatio est liberalis datio the gift of God is eternal life When Joshuah and the Israelites had fought and subdued the inhabitants of the Land of Promise it was then given them out

Spirit calls them so Zeph. 1.13 Vide Notes in locum Yea the Lord tolerates evil men to dwell in a good land Repreh Those to whom the Lord hath given a large portion of outward and temporal goods which they mistake for the true treasure Vide Notes in Gen. 1.18 Observ The Hebrews can rejoyce in their God only Habac. 3.17 18. Mysticé There are other goods really such as Faith c. Spiritual goods according to which 1. Some are rich in the faith and have real possessions Jam. 2.5 2. Others are rich in the knowledge of these so because the Minister often speaks of these things c. and the people because they read and hear much of these things 1 Cor. 15. and 4.8 Rom. 2.18 Revel 3.17 Now because men use to talk of these things and have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being of the things themselves but drive a great trade by talking of these things therefore Esay 10.6 Ezech. 7.20 21 22. But if we have real possession of these spiritual goods the enemies cannot spoil us The Heathen knew that virtue and goodness Nec eripi nec surripi possunt Those are the riches of Faith Hope Love good will c. These no man can be spoiled of unless he himself will unless he himself cast them from him Of these some made Shipwrack 1 Tim. 1.19 Of these goods the Hebrews yet weak yield themselves to be spoiled by the Egyptians when men believe a lye for the truth 2 Thess 2. When they hope in vain things which will not profit when they become abominable like the things which they have loved when they yield up themselves to vile affections thus the Egyptians spoil the Hebrews Exhort Hath not the Lord made promise unto Abraham that his Seed should come out of Egypt with great substance Gen. 15.14 And did he not tell Moses so much Exod. 3.22 That the Hebrews should spoil the Egyptians And they did so Exod. 12.35 36. And hath not the Lord made a promise that the Hebrews shall spoil those who spoiled them Ezech. 39.10 And that he will bring his people out of Egypt again Zach. 10.10 And that he will do wonders c. Mich. 7.15 19. O Beloved why do we not then free our selves from the slavery of the Egyptians and recover our precious vessels that they have spoiled us of our wills our affections our loves our desires c. 2. The Hebrews took the spoiling of their goods with joy These words contain the well-bearing of their own afflictions The word we turn to take is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to receive and entertain as welcome as acceptable so as a man entertains his friend as the Pharisees and Scribes say of our Lord This man receiveth sinners and eateth with them And as the Apostle writes to the Romans Rom. 16.2 That they should receive Phaebe and to the Philippians that they should entertain Epaphroditus Phil. 2.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all joy And after this manner the Hebrews received the spoiling of their goods viz. with joy The Reason of this may appear 1. Partly from the deficiency and want in those goods which are here said to be spoiled 2. Partly from the excellency and all-sufficiency of that good which they had in themselves a better and more enduring substance The true Hebrews consider the deficiency of all outward goods and thence take the spoiling of their goods with joy for although it cannot be denied but that a twofold goodness they have 1. Of Nature 2. Of Use Vide Notes in Phil. 4.11 Doubt This spoiling of the Hebrews goods was a sin a great sin because committed against the people of God and how could they rejoyce in the spoiling of their goods Charity rejoyceth not in iniquity but rejoyceth in the truth 1 Cor. 13.6 He who rejoyceth in sin is a partaker of the sin Ezech. 25.6 Rom. 1.32 Respon Nor did these Hebrews rejoyce in iniquity nor did that joy proceed from the sin of those who spoiled them but from the fruit of charity and love proceding from that occasion unto the Hebrews It was an argument unto them of Christ's love to them to account them worthy to suffer for his sake This was the Apostles Argument Act. 5.41 It was an argument unto them that they also loved the Lord Jesus since for love of him they suffered the loss of all things It was St. Paul's argument Phil. 3.9 it was an argument that they were conformed to Jesus Christ and made like unto him in his sufferings unto which all believers are predestinated Rom. 8.29 Observ 1. Note here an example of obedience to that hard precept To suffer for righteousness sake yea to suffer the spoiling of those goods which most men love and admire and the spoiling of them with joy Mysticé Observ 2. If the true Hebrews took the spoiling of their goods with joy with how much more joy shall they take the spoiling of their evils The evil one hath his goods it 's to be feared in many Hebrews Luk. 11.12 When the strong man keeps his palace all his goods are in peace but when a stronger man cometh c. who is that but the Lord Jesus who comes upon the stronge one Esay 40.10 For so ye read him called Maher●shalal-hash-baz Esay 8.3 It is he alone who can thus bind the strong man and spoil his goods what a joy will it be to us when we can say with our Saviour The prince of this world cometh and he hath nothing in me Observ 3. A wonderful effect of the Spirit of God in the hearts of the true Hebrews who not only suffer the loss of their goods with patience but accept and entertain the spoiling of them with joy Observ 4. An evident mark of a true Christian spirit The Hebrews not only suffered evil the spoil of their goods for Christ's sake but they took the spoiling of their goods with joy Abel lost his life and all he had for righteousness sake but his blood cryed from the earth for vengeance against his brother Gen. 4. Jeremy suffered also of his Brethren but he prayed to the Lord to wreak vengeance on them And when Zachariah the son of Jehojada was slain he said the Lord require it But the true Christian spirit suffers all things and rejoyceth in its suffering Col. 1.11 To all long-suffering with joyfulness The Apostles suffered disgrace were beaten and went away not only patient but rejoycing that they were accounted worthy to suffer shame for his name Act. 5.41 Exhort 1. Imitate this glorious pattern of the Hebrews suffer losses crosses injuries of all sorts The Apostle tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we glory in our faith and indeed well we may if we know what it is if it draw not backward but put us on forward to the saving of the soul Heb. 10. It is then a most holy faith Jude a most precious faith 2 Pet. 1. But how precious how holy soever it is

who like their father Ishmael have their hand against every man and every mans hand against them And I would to God there were not too many such even of those who would be thought to be the only doers of the Word But that we all ought to be doers of the word and not hearers only may be proved undeniably from the parts of it For 1. As for the Evangelical Word no man I suppose makes question of it if any do our Saviour will resolve him Matth. 7. Where he taught his Auditors not to be hearers only but to do his sayings and in that general commission Matth. 28. he commands them to teach all nations to observe all things whatsoever he had commanded them 2. And as little doubt is there to be made of the Law For do we make void the law through the faith of the Gospel God forbid yea we establish the law Rom. 3.31 For Christ is the end of the law for righteousness to every one that believeth Rom. 10.4 For verily I say unto you saith our Saviour till heaven and earth pass one jot or one title shall in no wise pass away from the law till all be fulfilled for it immediately followeth whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them shall be called great in the kingdom of heaven Matth. 5.15 19. Now both legal and Evangelical word teacheth us To love the Lord our God with all our heart with all our soul with all our strength with all mind and our neighbour as our selves to be perfect as our heavenly Father is perfect to cleanse our selves from all pollution of flesh and Spirit and perfect holiness in the fear of God To depart from evil and to do all good To put of the old man or the old conversation according to the Syriach and put on the new To dye unto sin and live unto righteousness To keep the Sabbath i. e. to cease from our own works and to keep the Lords day or do the works of God The first is our conformity unto the death of Christ The second to his Resurrection So that the Gospel requires of us as much obedience as the Law for measure and degree if we consider these and the like places well Matth. 5.18 19 48. 2 Cor. 7.1 and 13.11 Col. 3.14 Tit. 2.12.13 Revel 22.14 compared with vers 18.19 And the reason may appear from mans just and due subordination to the Will of God which is reasonable and just because proceeding from a manifold right of Creation preservation redemption covenant and forfeiture And upon these the Throne of Gods Dominion is erected and into these as into the first principles and foundation of obedience the whole Word of God is finally resolved 1. He is the Lord our Maker our Creator and this is the end of our Creation we are Gods workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 2. This is the end of our predestination for we are predestin'd to be made conformable to the Son of God who went about doing good 3. The end of our election for we are chosen that we may bring forth fruits 4. This is the end of our Redemption for therefore Christ gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works This was figured in Ruth the type of the Gentile Church saith St. Jerom who being redeemed by Boaz a figure of Christ in whom is our strength brought forth Obed a servant or doer according to that in the Hymn that we being redeemed out of the hands of our enemies may serve him in holiness and righteousness all the days of our life All which howsoever most true yet is there no Divine Truth so much opposed as this and that by all sects of Christians Disputes are endless I 'l but briefly name and resolve some of the principal doubts But if Believers in the Word are saved what need we be doers of the Word If less will serve the turn what need we do more Why should we be prodigal of our obedience why is this wast 'T was the question of Judas who bare the bag and is the tenent of some whose gain I fear is their godliness who measure their Religion by the purse and make choice of that which is the easiest and best cheap But though Believers of the Word be saved yet not those who believe the word of promise only as ignorant men conceive For Faith is an assent to Divine Truth which is not only that of promise but as well that of precepts prohibitions and comminations And God is as well to be believed when he commands forbids and threatens as when he promiseth for as his promise and his oath to the obedient are two immutable things Heb. 6.18 So Heb. 3.18 are his threatning and his oaths to the disobedient But howsoever it be true that Faith alone justifieth yet that faith justifieth not which is alone as all agree But as the Bride-groom Cant. 6.8 9. saith his Spouse is one yet there are saith he sixty queens and eighty concubines and virgins without number Faith hath her Train and Retinue of other Graces attending on it inwardly joyned and united to it and inseparable which cannot be severed from it 2 Pet. 1.5 Add to your faith c. 8.11 For from the assent of the mind unto Divine Truth which we call Faith The soul advanceth it self and is carried out unto the thing believed in a double act of hope For God who is objectum beatificum and in God who is the Author actus fruitivi But these acts of Faith and Hope have an eye at a mans own proper good and look no further Indeed they go out of a man to purvey for that good yet so that they return home again and rest there as a man goeth forth to the Market to buy himself meat yet eats it not there but at his own house But thus a man should make himself his own end And therefore this Faith and Hope cannot be saving alone but must be acted unto Gods honour which cannot be done but out of Charity and thus by works is faith made perfect saith our Apostle By reason of this near conjunction and union of Faith with Love the holy Ghost in Scripture useth Faith and Obedience the one for the other neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Gal. 5.6 ye have the same sentence Gal. 6.15 only Obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God And where the one of these is denyed there the other is denyed also Rom. 10.16 All have not obeyed the Gospel Why so For Esaiah said Lord who hath believed our report Deny the consequent

practice of the Christian Church agrees viz. That such as are brought unto the laver of Regeneration to be admitted into the body of Christ his holy Congregation should first make a protestation that they do forsake the devil and all his works the pomps and vanites of this wicked world with all the sinful lusts of the flesh so that they will not follow nor be led by them then that they do believe Gods holy word and will obey his will and keep his commandments all the days of their lives For this is the method which every one must follow which do intend to serve the living God in sincerity and truth But by ungodliness Baalim and Ashteroth the powers of darkness and riches of spiritual pride were served Then by living soberly justly and holily in this present world serve the Lord with all your hearts that he alone may dwell and rule and be adored therein for ye are the temples of the living God And what agreement hath the Temple of God with Idols 2 Cor. 6. Therefore let not sin rule in your mortal body that you should obey it in the lusts thereof neither yield ye your members as instruments of unrighteousness unto sin But yield your selves unto God as those which are alive from the dead and your members as instruments of righteousness unto God Rom. 6.12 For the lusts of the flesh the lusts of the eye and the pride of life are the strange Gods the dumb Idols which the people of uncircumcised hearts do serve but they whose Religion is pure and undefiled are turned from these to serve the true and living God 1 Thes 1.9 2. Secondly as pure and undefiled Religion is directed only to the God of truth so that Religion by which the God of truth is rightly served is undefiled and pure Both 1. Formally in it self And 2. Efficiently in regard of others For the Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes Psal 19. Here the Psalmist doth describe the nature and effects of pure and undefiled Religion 1. First The Law of the Lord is perfect converting the soul that is The Law of the Lord is perfect in it self and maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto 1. It 's perfect in it self because it is not wanting in necessaries nor yet abounding in things superfluous For love is the fulfilling of the Law Rom. 13. And Love is the bond of perfection Coloss 2. 2. It maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto But who so looks into the perfect Law of Liberty and by patience in well-doing do continue therein may by the help of Grace subdue his carnal and corrupt affections and yield himself obedient unto his Heavenly Fathers will for in the sixth Chapter to the Romans S. Paul doth seem to intimate that the whole body of sin is crucified and put to death upon the Cross of patience therefore let patience have her perfect work saith S. James that ye may be perfect and entire wanting nothing Jam. 1.4 2. Secondly The testimony of the Lord is sure making wise the simple for his Doctrine which doth testifie unto us his will is faithful firm and sure and by keeping it the simple findeth wisdom and the ignorant getteth understanding for I have more understanding than all my teachers saith the Psalmist because thy testimonies are all my meditation I am wiser than the ancients because I keep thy precepts Psal 119.99 Therefore I will here commend the keeping of the Testimonies of the Lord to such as have not set an higher prize on that that 's falsly called wit than that that 's truely termed wisdom 3. Thirdly The Statutes of the Lord are right rejoycing the heart for they inhibit all things which are dishonest unjust unlawful and all things which are just and upright do they require for God hath made with man an everlasting covenant for he hath said Beware of all unrighteousness and hath given every man a commandment concerning his Neighbour viz. That he should love his neighbour as himself Ecclus 17.14 Therefore the Statutes of the Lord do not authorize venial sins though termed by some infirmities for they require that as he which hath called you is holy so ye also should be holy in all manner of conversation 1 Pet. 1.15 And although such as do delight in evil rejoyce not in the Statutes of the Lord yet unto such as make the Statutes of the Lord their study they are the very joy and rejoycing of their hearts Jer. 15.16 4. The commandment of the Lord is pure enlightning the eyes 1. It 's pure Because it is not mixed with falshood nor darkened with the clouds of errour for the commandment of the Lord is the way of holiness of which the Prophet spake Esay 35. And nothing but the turning to the right hand or the left nothing but the swerving from this way is errour therefore though learned Sentences Sums of Divinity Church Rites common Places and Institutions of Religion may have strong delusions superstitious practices dangerous errours and corrupt opinions yet the Law of the Lord is an undefiled Law The fear of the Lord is clear his service upright and his doctrine pure But though it be more bright than Moses's face until the veil be taken off our hearts we are not able to behold its Glory but when the heart shall be converted from its evil ways and turned to the Lord then the veil of errour shall be taken away And we with open face beholding as in a glass the glory of the Lord shall be changed into the same Image from glory to glory even by the Spirit of the Lord 2 Cor. 3. ult Secondly The commandment of the Lord illuminates the understanding it gives sight unto the eyes of the Spirit Mankind is like that blind man in the Gospel which was blind from his Mothers womb Joh. 9. But this blind man receives his sight when the eyes of his Spirit are anointed with the eye-salve of obedience unto the Law of God whose precepts do give sight unto the blind for as the Prince of darkness the God of this wicked world hath blinded the minds of them which believe not i. e. of the disobedient lest they should see the light of the Glorious Gospel of Christ So the Father of lights the God which commanded light to shine out of darkness hath shined in true Believers hearts i. e. in such as are obedient children to give the light of the knowledge of God in the face of Jesus Christ 2 Cor. 4. And both the outward and the inward service both the bodily and spiritual worship which they that are thus illuminated do exhibit unto God is undefiled and pure But

How necessarily good works are united and joyned unto Faith Faith is iners idle sluggish nay dead without them Observ 6. Faith is an operative power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It wrought together with Abraham's works Generally Faith is joyned with love whether the Faith be worldly and of worldly things or Divine and of Divine things it 's always operative 1. The Soldier believes tha● victory is sweet and therefore what kind of calamities is there that he undergoes not that he may gain it How often do they pass whole nights without sleep What imminent dangers do they expose themselves unto How patient are they of hunger and thirst Whence have they this power doth it not proceed from their Faith They believe that the victory will satisfie all their labours 2. The Husbandman hopes for a great encrease and therefore he endures all pains all labour and that all the year Redit Agricolis labor actus in annum 3. The Schollar believes that Learning is good and he loves it and therefore to get it he studies night and day endures poverty and cold fares hard and all this to obtain what he believes is good 4. The Merchant believeth that wealth is good and so good that men call riches their goods and that these may be had abroad by adventuring for them and therefore he exposeth himself to the manifold hazzards by Sea and Land of Robbers and Pyrates of Storms and Tempests endures otherwise unsufferable labours and all to get wealth which he believes is good and loves it And there is the like power in the Divine Faith where-ever it is And Moses tells us that in the land of Havilah there is gold and the gold of that land is good Gen. 2.11 yea and the Lord of the Land perswades us to buy of him gold Revel 3.18 and that 's the reason that all who believe this they will labour and endure all this to get it instance S. Paul 1. The Soldier of Jesus Christ believes that the victory over Satan Sin Hell and Death is Glorious and therefore endures all things and at length he gains the victory he hath striven for 1 Cor. 15. I have fought the good fight I have kept the faith c. 2 Tim. 4.8 2. The Husbandman believes that the earth shall give her encrease Aperietur terra germinet Salvatorem Esay 4. And that truth shall spring out of the earth Psal 85.11 and therefore he waits with long patience c. Jam. 5.6 7 8. 3. The Disciple of Christ believes that he hath the words of eternal life Joh. 6. and that his words will make him wise unto Salvation and therefore believing he keeps Christ's sayings Joh. 1 Tim. 4.13 14 15. What is Havilah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to dig as that out of which gold was digg'd it signifieth also to be sorrowful and to be in pain as a woman in travail or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak it signifieth also to dig and therefore Piscator turns the word Grab-land land digged full of holes Did we believe that there were a Mine of gold hidden in the word of God and in the heart of man in the field of mens souls we would then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dig and delve for it dig and delve in our own hearts yea and though with great pain even as a woman in travail we should hope to bring forth the Lord Jesus to have the true Isaac raised up in us the true Christ of God to be formed in us Repreh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deceitful workers their faith hath no power no vertue in it it works not at all if profit pleasure ease in the flesh honour among men intervene the strength of Faith presently languisheth they say they have no strength to withstand the temptation and so presently yield and betray the Power that God hath given them of an operative faith Observ 7. Would there be such coveting and crouching to get power of the Magistrate to rule and domineer over the faith of others which the Apostles never had 2 Cor. 1.24 But that which is a more proper example to be considered by Ezra 8.2.29 Men whose gain is their godliness 2 Chron. 25.9 Amaziah was none of the best Kings yet he durst trust God for an hundred Talents Ecclus. 31.5 6 7 8. He who loves gold shall not be justified it is impossible to serve God and Mammon but he that trusts in his riches and loves them he is one with them as he who trusts in and loves the living God and is joyned to him 1 Tim. 6.17 Is one spirit with him 1 Cor. 6.17 He wh● thus believes in the Lord shall never perish Joh. 11.26 This answers the pretence of impotency weakness and infirmity whereunto we commonly impute all our customary gross sins and excuse our selves from the works of Faith If there be faith there is power 2 Thess 1.11 And by this powerful Faith what works wrought they Hebr. 11.33 34. 1 Joh. 5.4 Ezra 5.11 If we build up our selves in our most holy Faith and the Temple of God in our selves and others would there be such timorousness such pusilanimity upon every occurrence as we ordinarily find among men who profess the Faith Seest thou how faith wrought with his works Let us now see how Faith works by thy works Our Lord commands Joh. 14.1.2 Ye believe or believe ye in God the Father believe ye also in me Dost thou believe in God the Father It 's a question will try us in these perillous times A child takes no care what he shall eat or what he shall drink or wherewithal he shall be cloathed why Because he trusts his Father and casts all those ca●es upon him he depends wholly upon him he runs to him in all his fears and in all his dangers And that the child may the more securely trust and commit himself wholly to his Father he is obedient unto him in whatsoever he commands him yea though he should bid him do things which seemed to him absurd yet he thinks his Father is so wise and so good that unless it were to be done he would not command it tread Grapes lop trees And seest thou how Faith how thine own Faith and belief in thy natural Father hath wrought with thy works Hath thy Faith in God the Father whom thou callest Father been as operative by thy works Thou callest him thy Father when thou sayst Our Father which art in Heaven And hast thou the like dependance upon thine Heavenly Father as thou hadst on thy Father upon earth Canst thou flee to God alone and trust him for whatsoever thou wantest Canst thou as securely rely on him as thou didst on thy natural Father Canst thou trust his Fatherly providence for supply of all things needful Canst thou securely cast all thy cares upon him as knowing he cares for thee Or dost thou rather anxiously think What shall I eat c. yet hath

Faith and works co-operate and work together one with another Res utraque alteri fuit auxilio Erasmus faith brings courage and valour and works frequently iterated in crease and confirm it and other graces To this purpose is that Gen. 24. Abrahams servant chusing a wife for his Masters son gives her Ear-rings and Bracelets She that is to be a Spouse for the true Isaac must have both the word of Faith in the hearing ear the hearing and obedience of Faith the true Ear-ring and the work of Faith the true Bracelets upon her hands Faith encourageth and stirs us up to do to act and the act and work accomplisheth the Faith We see this in those miraculous works wrought by our Lord in the Gospel Faith excites and stirs up the believers to come to Christ and to pray unto him profess belief in his power This saith is accomplished by the work wrought The Leper comes to our Lord Matth. 8.2 Lord saith he if thou wilt thou canst make me clean presently our Lord touched him and said I will be thou clean And vers 6. The Centurion petitions our Lord in behalf of his servant and makes profession of Faith in our Lords power vers 8 9. which our Lord interprets to be the work of his Faith vers 10. Matth. 15 22-28 Marc. 9.17 27. And there is the same reason for the co-operation of Faith and works inwardly in the soul For these signs shall follow them that believe c. Marc. 16. But here is no need of miracles now I say not that there is need of the same outward miracles nor indeed at that time had all men who believed a power also to work miracles 1 Cor. 12. Do all work miracles c. Though there be a power which accompanieth the faith of all believers which works inwardly the like miracles Gal. 3.5 6. The spiritual leper cleansed as Matth. 8.2 The Reason is understood from the consideration of the power of God which is Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. He is the Author and cause of Faith and that operative power which accompanieth it and he finisheth it and accomplisheth the Faith Repreh Those who justifie themselves 1. By their hearing 2. By their Faith without works 3. By their Knowledge 4. By their half will Observ 1. By faith Abraham offered up Isaac and that faith was imputed unto him for righteousness it was an operative Faith which obtained that Divine Testimony What then shall we think of their Faith which affords no works worthy of God no obedience worthy of believers or proportionable to the Faith they pretend Doubtless it is no true living Faith For 1. It hath neither certain and infallible perswasion of Divine Truth 2. Nor confidence and relying upon Divine Power 1. There is no perswasion of Divine Truth for whereas men give assent unto what they know 1. Either by light of nature such are the principles commonly known as impossibile est esse non esse contradictoria non possunt esse simul vera c. Or else 2. Men give assent unto conclusions deduced and inferred from those principles which is knowledge scientifical which they want who have not learned Arts and Sciences Of these two the former assent is the greater because we believe the conclusions in Sciences from the truth of the principles whereof we are ascertained Yet is there a third light more clear more certain more convictive than both these and that 's the light of Faith which is a participation of God's Light and a Testimony of his mind for howsoever God be the father of lights and so the light of Nature is a ray and beam of God's light and therefore they are rendred inexcusable who sin against it Rom. 1. and 2. yet the light of Faith is much more glorious c. as being of things above Nature and consequently the Light of Faith must be divine and supernatural whereby we assent unto them So that we must needs assent and be perswaded of these things whereunto the light of Faith inclines us rather than unto those which are known and believed by the light of Nature and Art Why they proceed from God that cannot lye If two Men of different sights whereof one more obtuse and dim-sighted the other acute If these two should behold the same objects a far off and the one quick-sighted should say they were a company of men and the other being the dim-sighted man like him not perfectly cured Marc. 8.24 should say they were so many trees without doubt this man were a fool if knowing the defect of his own sight he should not rather believe him that was more quick-sighted than himself because he who believes the principles of Nature or conclusions of Art deduced from them he sees as it were with his own dim eyes But he who sees by the light of Faith and hath the evidence of things not seen by light of Nature or Art He sees as it were with God's eyes or as God in us sees them So that the Divine Light of Faith brings with it a far more certain and convictive assent and perswasion than any other light If now a man should believe that he should not have food and raiment unless he rose early and went to bed late and vexed himself with anxieties and cares yea if he believed that he could not live unless he couzen'd and cheated and went beyond his brother in bargaining Can we think that such an one hath any Faith in God's Truth who forbids all these things and commands us first to seek the kingdom of God and then promiseth that all these things shall be added unto us and commands us to cast all our cares upon him for he careth for us Surely if a man firmly believed this he would not act contrary unto it he would not be disobedient unto it 2. They who pretend Faith yet obey not in proportion to their Faith as Abraham did they have no confidence no relying upon God's Power and that he is able to do whatever he promised if he believe on the Power he will give no credit at all unto whatever contradicts any Divine Truth although his own reason and the light of Nature should gain say it Abrahams example maketh this good who against hope believed in hope against natural power he was perswaded that God would make Sarah so fruitful that she should be a Mother of Nations And by the light of the same Faith he believed that God was able to raise up Isaac yea that Catalogue of Believers Heb. 11. who because they believed what did they not do what did they not suffer If therefore men shall pretend belief yet live in their sins and pretend weakness and infirmity these men believe not Gods truth nor have any confidence in Gods power They believe not in Jesus Christ that he is able to save to the uttermost nor that he is the author of eternal salvation to those that obey him For

surely did they believe that his words are so true that heaven and earth shall pass but one jot or tittle of his Word shall not fail till all be accomplished that the Heavens may rather perish than any Word of God and that that Word of prophecy is sure 2 Pet. 1. and that he who hath spoken as he is most true so he is most able to effect what he hath spoken whether it be promise or threatning or what ever speech it be he who firmly thus believes in the truth and power of God his faith cannot be without a due proportion of obedience and so we may conclude from the contrary that if he be stubborn and disobedient let him pretend what he will he is no believer he hath no true faith 2 Thess 3.2 Observ 1. Without works Faith is imperfect Seest thou how faith wrought by his works O let our Faith also work by our works If thou believe not in God the Father I much more doubt thou believest not in God the Son Abraham believed that God was able to raise up Isaac from the dead Dost thou believe that he is able to raise up Christ the true Isaac from the dead who sees this with the inward eye Most truly spake the Prophet of this Generation Isa 26. v. 1-9 having spoken of the mighty power of Faith The people of God v. 10 11 12. Let favour be shewed to the wicked yet will he not learn righteousness in the land of uprightness will he deal unjustly and will c. How was the Scripture then fulfilled c It was a long time before Abraham offered up his Son that the Scripture testified that Abraham believed c. some say fifteen years others twenty others thirty And how then can it be said now after so long a time to be fulfilled when it it was fulfilled so long before I Answer that which is already fulfilled and accomplished may according to the Scripture be said yet again to be fulfilled when it hath a more notable accomplishment and fulfilling than it had before Exod. 4.22 23. Hos 11.1 Matth. 2.15 Jer. 31.15 16 17. Matth. 2.18 Beside these there are many more testimonies especially in the Psalms which had their fulfilling in David and Solomon which yet had their more perfect accomplishment in the Lord Jesus Christ Thus in our present case the Scripture was then fulfilled in Abraham Gen. 15.6 when he believed but it was more eminently more excellently and perfectly fulfilled when he offered up his Son Hence we learn to judge of other Scriptures and their fulfilling See Notes on Ephes 4.10 The Scripture was fulfilled which said Abraham believed God and it was accounted unto him for righteousness 1. What is meant by this phrase The Scripture was fulfilled 2. How was the Scripture then fulfilled which saith Abraham believed God and it was accounted unto him for righteousness when Abraham offered up his Son upon the Altar 1. The Scripture is said divers wayes to be fulfilled 1. When that which was foretold is accomplished Isai 7.14 Matth. 1.2 2. Commanded is obeyed Matth. 5.18 3. Promised performed Psal 2. Act. 13.32 4. Typified made good in the truth Exod. 12.46 Joh. 19.26 Of these four wayes the first is most proper to our purpose Hence it appears that the Scripture was not perfectly fulfilled concerning Abrahams belief until his belief was perfected by works when the works were fulfilled then the Scripture was fulfilled and not before But is the perfecting of our Faith by works so necessary that neither Faith is perfected without works nor the Scripture fulfilled nor a man who believes justified without them what then shall become of me may many a poor soul say I believe in the Lord and hope and trust in him and am willing to be obedient but I have no power to do good works God forbid that any believing Soul should be discouraged by so necessary doctrine as this Know therefore whoever thou art that as the will and the belief so the work it self it is not thine who canst not so much as think a good thought of thy self but Gods who by his Law works that good will who gives Faith and works all our works in us only it is our duty to yield our selves up unto him to be acted Psal 32.1 2. when the Psalmist had pronounced him blessed to whom the Lord doth not impute sin The Lord saith I will instruct thee c. but be not then like the Horse and Mule This premised know that there are some works of Faith that no believer can excuse himself from the exercise of them See before on Jam. 1.22 Exhort Proceed from Faith to faith Means To perfect Faith 1. Unbelieve what thou formerly didst believe 2. Begin lay the foundation low the building will be raised the higher The deeper the root is fastened the tree will endure the greater blasts 3. Prayer 2 Thess 1.11 12. this prayer is effectual Psal 138.3 Ephes 3.16.20 Jude v. 20 21. The Scripture that testifieth of Abrahams belief was fulfilled when Abraham offered up his Son when his Faith wrought with his Works and was perfected by works But where is there power Do we say we believe in Jesus Christ yet complain that we want power is not Christ the power of God 1 Cor. 2.14 And doth not he who believes even in that he believes in Jesus Christ receive power Joh. 1.12 13. And therefore our believing stands not in the power and wisdom of men but in the power of God 1 Cor. 1.24 2 Cor. 10.4 5. And such a power as raised-up Christ from the dead Ephes 1.19 such a power as enables us to tread upon Serpents and all the power of the enemy that we may be complete in all the will of God Col 4.12 Matt. 10.1 He gave the Disciples potestatem spirituum immundorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath given this power which was in the evil spirits he hath taken it away from them and given it to us Numb 14.9 as the words imply Chald. LXX to give now if we will none of it it must be in the Devil still and by it he will prevail against us More NOTES on JAMES II. 22 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he was called the friend of God THese words may be considered either 1. In themselves He was called the friend of God or 2. As they have dependence upon the former words 1. Consider them in themselves and so enquire 1. what friendship is and so what a friend is 2. A friend of God 3. How Abraham was a friend of God 4. To be called a friend of God 1. See Notes on Luk. 12.4 5. 1. To be called a friend i. e. to be a friend for so vocari esse by an Hebraism are taken for the same In Isaac shall thy Seed be called i. e. they shall be Isai 56.7 My house shall be called the house of Prayer Luk. 19.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Abraham here was called i.

in the world that is the very true and sincere Religion which renders those who profess and practise is most like unto God Observ 1. Hence it appears that the hypocrite hath many cloaks hypocrisies to cover his knavery whereof some more gross and coarse such as our Lord discovers Matth. 6.2 giving almes with a trumpet praying in the market place to be seen of men c. who say stand by thy self come not near to me for I am holier than thou Isai 65.5 But as all Arts have been improved by time and industry of men so the Art of Seeming above all others in these latter dayes great hearers Ezech. 33.30 31 32. Matth. 15.7 Such as make void the command of God to establish their own tradition St. Paul tells of some who in the latter times should speak lies in hypocrisie abstaining from meats which God hath created to be received with thanksgiving of them who believe and know the truth 1 Tim. 4.3 Such hypocrites are some who abstain from certain meats and drinks too and drink water in pretense of holiness and receive the Creatures of God without thanksgiving that 's a new kind of holiness to abstain from that which was the practice and precept of Christ and his Apostles Observ 2. We had taken on hypocrisies in our fallen estate otherwise we could not be exhorted to put them off and lay them aside surely hypocrisies are in a sort our first swadling cloathes after we are born in sin for even a Child is known by his doings whether his work be pure or whether it be right Prov. 20.11 and commonly as soon as they are capable of any thing they learn the Art of Seeming Psal 58.3 The wicked are estranged from the womb as soon as they are born they go astray speaking lies Isa 48.8 Thou wast called a transgressor from the womb It is not therefore without cause that the Apostle exhorts us to lay aside hypocrisies Observ 3. This commends unto us the Christian simplicity and singleness of heart whereof the Old Serpent robb'd our first Parents 2 Cor. 11. and continually robs their off-spring This is that true nakedness wherein our first Parents walked and were not ashamed until the Serpents subtilty beguiled and cloathed them with fig-leaves of profession without the fruit of the Spirit and Life and in that cloathing we walk until we put on Christ according to the similitude of his death so the Lord cloathed our first Parents with skins of dead beasts I saw thee while thou were under the fig-tree saith our Lord to Nathanael but he had now laid aside his fig-leaves when our Lord calls him an Israelite indeed wherein is no guile Joh. 1.47 Exhort Uncase the hypocrite lay aside hypocrisies they are all in themselves evil for whereas truth and uprightness towards God and Man is that virtue whereby a man declares himself such in life words gestures actions his whole conversation as indeed he really is and no otherwise Hypocrisie must needs be an abominable sin whereby a man hides himself and his wicked heart under the visor and appearance of piety virtue holiness and indeed he is no such thing whereby the hypocrite renders himself hateful both to God and Man 1. To God because that the hypocrite may deceive men he assumes and takes some thing of God upon him and makes God himself the cover of his wickedness as many seem holy and righteous and godly that thereby they may hide their false hearts which must needs provoke the anger of the most holy God whence Job 36.13 The hypocrites in heart heap up wrath 2. He renders himself abominable unto men omne affectatum est malum all what ever is affected is evil so that when good it self is counterfeited it is evil and because this good is counterfeited only to deceive which every man abhors Quid vis patiar quam falli me patiar I had rather suffer any thing saith he than to be deceived hypocrisie must needs be hateful and abominable unto men also Means 1. Cease from thine own wisdom thath hath carried thee wholly outward to please men to gain from them a reputation of piety Thus did the Pharisees Matth. 23.5 They justifie themselves before men but God knoweth their heart Luk. 16. and he knows thy heart how false how lying how hypocritical it is 2. Be angry with thy self and sin not 2 Cor. 7. 3. Turn to thine own heart 4. Thou hast power by thee even the Living Word of God whereby thou mayest lay aside all hypocrisies This is evident by the Apostles words 1 Pet. 1. ult This is the Word which is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in vertue of that word wherefore lay aside all malice all guile and all hypocrisies c. 5. Let our yea be yea and our nay nay if we say yea let it be found so in the deed if we say nay let the thing it self say nay Without such a strict watch we shall be in danger of hypocrisie so saith the Apostle Jam. 5.12 6. Thou hast inured they self to forms of words and taught thy mouth holy talk when thy heart is gone after thy covetousness 7. Obey now from the heart that form of Doctrine that thou art delivered to Rom. 6.17 4. Lay aside envies Consider 1. The name of it 2. The nature of it 1. It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it wasts him who is envious envy slays the silly one Job 5.2 And therefore it 's said to be the rottenness of the bones Or 2. Because he desires prudency and excellency above all others so it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proceed and go before others 2. It 's called invidia which some understand so named à nimis videndo because envious persons look too much upon other mens goods and are troubled at their happiness Or 2. As others because envious persons are not willing to see those who are better than themselves But although there be some truth in these yet the nature of envy is more general it hath some likeness unto virtue and bears a name like unto it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal and emulation as when we see the eminency of Grace and Virtue in another which we reach after and endeavour to attain unto our selves This is not to be put off or laid aside but by allurements to be put on The envy here meant is described to be a sorrow which proceeds from anothers good and hatred of anothers felicity and happiness whether that other be superiour c. So that the Reason why we ought to lay aside envies appears from the nature of that sin which is first so opposite unto the nature of God who himself is Love 1 Joh. 4. and to Christ himself who is Love Col. 1. and the goodness of God Hos 3.5 2. Opposite unto that love which ought to be toward our Neighbour yea toward all

said to be obedient 1. The first of these we may call serviceable instruments of God quae acta aguntur which are rather used and wrought by then work of themselves 2. The second are the enemies of God whom by his Power he over-rules that he makes them serve his ends when they most of all advance their own 3. The third are the vassals as it were and slaves of God which would not work unless they feared otherwise to be beaten 4. The fourth and last are as it were Gods mercenaries and hirelings which work meerly for wages and otherwise would do no good at all All these are as it were Gods mercenaries retainers and his servants at large because they do the Lords Will in some sort but those who are his own servants and truly such and in ordinary service are obedient unto the Lord. Now obedience unto the Lord according to St. Gregory is a willing and plyable inclination and humble submission of our will unto the known commands of the Lord as such This then is the sphere of our service the known will of the Lord This Will is one in God but being reveiled to us is manifold which Will because it is contained in many Precepts it will be too long in particular to recite and therefore it shall be sufficient at this time to express what it is in general and that with accommodation and fitting it unto the present Argument He that entertains one into his service who hath served his enemies will first of all have a care that he renounce them These enemies are the lusts of the Devil Joh. 8. The lusts of ungodly men 1 Pet. 4.2 our own self-love Luk. 9.23 If any man will come after me or be my follower let him deny himself Thus to obey the Truth Rom. 2.8 is to obey and serve Christ he is the Truth to obey Righteousness is to serve Christ Rom. 6.19 He is the Righteousness 1 Cor. 1. If any man saith the Lord will come after me or be my servant and follower let him deny himself and take up his Cross daily and follow me Luk. 9.23 And this is the will of God even your sanctification that every one of you should know how to possess his vessel in sanctification and honour 1 Thess 4.3 4 5. That we serve him in Holiness and Righteousness before him all the dayes of our life Luk. 1.74 75. That we serve Christ in Righteousness Peace and Joy Rom. 14.17 And this is the service of Christ And St. Jude in these things being obedient unto the will of God was a servant unto Jesus Christ Yet St. Jude was not only thus a servant for this is required of all and every Christian man St. Jude was an Apostle are all Apostles saith Saint Paul No God hath set some in the Church first Apostles then Prophets c. 1 Cor. 12. So that both wayes he was a servant of Jesus Christ both in general and special service The Reason in common of this will appear whether we consider the Father of our Lord Jesus Christ or the Lord Jesus Christ himself or our selves his servants 1. The Father by his Law which is his Testament gives us unto his Son As the Father according to the Civil Law may by his Will and Testament give and bequeath his servants unto his Heir Of this the Original will is extant Joh. 6. No man cometh unto me except the Father draw him which we must not understand violently as wicked men commit sin who draw iniquity with cart-ropes but the Father draws us to his Son by the cords of a man as the Prophet Hosea speaks preventing us by his Grace and Favour and furthering us with his continual help and promising rewards temporal and eternal And if these take not place with us by threatning temporal and eternal judgements and if these obtain not their due effect by fatherly chastisements both outward afflicting us in our bodies by sickness in our estates by poverty in our good names by infamy and disgrace and inwardly chastening us by his Law Psal 94. which brings us unto Christ Gal. 3. 2. And that is the second Reason in regard of the Son our Lord to whom his Father gives us Hebr. 2.13 Behold I and the children which God hath given me These children differ nothing from servants saith St. Paul Galat. 4.1 His then we are both 1. because bequeathed unto him by his Father and 2. because redeemed by him from the earth and from men Apoc. 14. and that at a dear rate even by the price of his blood 1 Pet. 1. 3. In respect of our selves the Reason may be our yielding and answering unto Gods call and setting our selves as servants unto Christ Rom. 6. But it may be objected what our Lord himself saith Joh. 15.14 15. Ye are my friends if ye do whatsoever I command you henceforth I call ye not servants for the servant knoweth not what his Lord doth But I have called you friends for all things that I have heard of my Father I have made known unto you How then doth St. Jude call himself a servant Resp All the Saints of God are wont to undervalue themselves and stile themselves by inferiour Titles even unto those which God himself gives them yea by how much they are the greater in Gods eyes so much the less they are in their own eyes Abraham is a leading example of this kind whom God himself stiles the Father of many Nations him in whom all generations should be blessed or rather according to the Hebrew should bless themselves Many the like praises of Abraham ye shall find Gen. 12.15 17 18 22. and Ecclus. 44.19 Abraham was a great Father of many Nations in Glory was there none like unto him Insomuch that the Jews took it in high disdain that Christ himself should intimate he was greater than Abraham What! art thou greater than our Father Abraham Joh. 8.53 Greater than your Father Abraham how great was he Nay how little rather if you 'l hear himself speak hee 'l tell you I am saith he of himself but dust and ashes Gen. 18.27 How great was Jacob in Gods esteem whom God himself named Israel and added the reason for as a Prince thou hast power with God and with men and hast prevailed insomuch that all Gods People the whole Nation of the Jews were called by the name of Jacob and Israel Nay the Samaritans with whom the Jews had no dealing even they gloried in Jacob for so saith the woman of Samaria Art thou greater than our Father Jacob Joh. 4.12 How great was your Father Jacob Nay rather how little was your Father Jacob If you 'l believe himself I am less than all the Mercy and all the Truth that thou hast shewn unto thy servant Gen. 32.10 What shall I tell you of the glorious Titles wherewith the Lord honours David this one may be an abridgement of all the rest He was a principal type of Christ insomuch as Christ

which follow upon this Translation I shall shew them in the particular handling of these words Wherein we have these Three Divine Axioms or Points of Doctrine contained 1. Faith was once given to the Saints 2. St. Jude exhorts them who are sanctified by the Father and preserved in Jesus Christ and called to contend with the Faith that was once delivered St. Jude had need to write unto them to exhort them to contend with the Faith that was once given 1. Faith was once delivered to the Saints Wherein we must enquire 1. What Saints these were 2. What Faith this is 3. How this Faith was given 4. How once given to the Saints 1. Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are either 1. Largely understood and so St. Paul gives that name to whole Churches to whom he writes because they all made profession of sanctity and holiness although some in those Churches did not answer to that name Or 2. More strictly that word is to be understood as signifying those who really and truly were separated from the evil and wicked world and were Consecrated and Dedicated unto the great God according to that of Aquinas Sanctitas importat duo separationem ab aliquo dedicationem ad aliquid unto these Faith was given 2. By Faith many understand the Doctrine of Faith as 1 Tim. 4.1 The Spirit speaketh expresly that in the latter times many shall depart from the Faith i. e. from the Doctrine of Faith nor will I deny it but Faith may be so taken in both places yet nevertheless I believe that both here and in that other place also Faith may be understood as described by the Apostle Hebr. 11.1 Faith to be the ground or confidence of things hoped for the evidence of things not seen and more specially that operative and victorious Faith concrete with Hope and Patience and other Graces as shall be more demonstrated in the following point The Faith here understood is Faith in Christ 3. This Faith is given to the Saints namely by God the Father who both reveils the object to be believed and opens the understanding and heart of the believer as our Lord saith to Peter Flesh and blood hath not reveilded this unto thee but my Father c. Thus he opens the eyes of the understanding and He opens the heart and inclines it to receive the Truth reveiled as he opened the heart of Lydia Act. 16. 4. This is said to be once given to the Saints which they commonly understand irrevocably and immutably so that the Doctrine of Faith delivered cannot be changed but since by Faith here may be understood that Divine habit as I have shewed before happily the Apostle may hereby understand that solemn offering of Faith unto all by the resurrection of Christ from the dead Acts 17.31 He hath offered Faith unto all men in that he hath raised him from the dead so Rom. 14.9 For for this end Christ both died and rose and revived that he might be Lord both of dead and living therefore let us see what Reason may be given of this Doctrine The first Reason may be this since no salvation can be without Faith and that Faith is the gift of God whence can we have a full and satisfactory Reason why Faith is given but from the giver of it 2. Yet some Reason also may be added in regard of those Saints to whom Faith in Christ was given they were already such as were believers in the Father for since in the Gospel the Righteousness of God is reveiled from Faith to Faith they to whom the Apostle wrote being such as believed in the Father by that Faith they were disposed and fitted to belief in the Son and so to proceed from Faith to Faith to them who have more is given Which may answer a doubt that may here arise if Faith were given to the Saints were they Saints before that gift or after it I Answer they were Saints before being sanctified by God the Father vers the 2d for being begotten by him to a good will by that will they are sanctified Hebr. 10.10 and by the Holy Spirit they obtain a further measure of Faith even Faith in Christ which further sanctifies them and makes them Saints Act. 15.9 purifying their hearts by Faith so God he purifies their hearts Hence it appears that Faith is the gift of God Ephes 2.8 Thus Act. 10.43 Whosoever believeth in him must believe through his Name i. e. through his power 5. Faith was once given If we take Faith for the Doctrine of Faith it was so once given that no new Articles of Faith have been or ought to be superadded unto what the Apostles have written and therefore Saint Jude so agreed with Saint Peter in the second Chapter of his second Epistle that he may seem to have written most of his Epistle out of that 6. Note hence unsanctified men are no believers Faith was given to the Saints and therefore the Apostle requested the Thessalonians to pray for him That he might be delivered from unreasonable and wicked men for all men saith he have not faith whereby he forcibly implyes that had they Faith they would not be unreasonable and wicked as they are 1 Thessal 3.2 2. Saint Jude exhorts to contend with or by that faith which was once given to the Saints Contend with or by the Faith may seem to be an uncouth expression unless we know with whom we should contend Understand we therefore that the contention by or with the Faith is either 1. inward or 2. outward 1. inward when in with or by Faith we strive against the enemies of our souls and thus the Apostle exhorts 1 Tim. 6.12 To fight the good fight of Faith the object is not expressed there nor in that speech neither so often iterated He that overcometh shall have this or that reward 2. The contention is also outward and that either common to all as by the life and profession of the Faith may appear for so Prov. 28.4 They that keep the Law contend by that keeping of it with those who forsake the same Law of God as ye may read Wisd 2.12 13. Let us lie wait for the Righteous because he is not for our turn he is clean contrary to our doings he upbraids us with our offending the Law and objecteth to our infamy the transgressings of our education c. 2. The contention for the Doctrine of Faith is more specially belonging to the spiritual Governours of the Church as in that first controversie of the point touching Circumcision Acts 15.6 the business was debated by the Apostles and Elders No doubt the contention with the Faith is here to be understood in the former sence as Faith is that victorious and living Principle in Believers whereby they resist oppose and finally subdue all the enemies of the life in themselves whereby they live the life of God Gal. 2.20 The Reason of this may appear 1. In regard of the Christian Faith it self

wherewith they should contend 2. In respect of the persons exhorting and exhorted to contend with the Faith 1. As for the Faith in Christ it 's a Grace mighty and powerful and that wherewith all the spiritual enemies may be conquered that victory that overcomes the world that weapon without which sin cannot be overcome and by it it may that weapon whereby the old Worthies overcame kingdoms wrought righteousness Heb. 11. 2. St. Jude was an Apostle and it was a great part of his business to exhort and encourage those to whom he wrote as the other Apostles however in their Epistles they delivered the fundamental Truths of God yet a great part of them are spent in exhortation 3. The persons exhorted to contend with the faith were sanctified unto whom the Apostles were given for their further building up Ephes 4.11 12. Here may arise an objection if we contend not for the Faith and doctrine of Faith Schismatical and Heretical men will bring in their Heresies and Errours and Tares will grow up among the Wheat To which I answer And what though the Tares do grow up among the Wheat The Lord of the Harvest who hath and whom it concerns to have greater care of his husbandry than thou hast whoever thou art he said let both grow together till the harvest Matth. 13.30 and this he said to such officious zealots as thou art who offered their service to gather up the Tares vers 28. But our Lord said nay lest while ye gather up the tares ye root up also the wheat with them and his Apostle 1 Cor. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there must even among you be heresies c. But what then shall become of the Truth of God and of the Faith in our Lord Jesus Christ The care of this principally belongs to him who is Amen the truth it self the faithful witness who hath also delegated and appointed Apostles and Apostolical men in all ages Thus St. Paul had the care of all the Churches 2 Cor. 11.28 And he tells Titus how a Bishop must be qualified Tit. 1.7 8 9. and this was the care of St. Jude in his Epistle and of the Apostles in theirs and it belonged to their common charge and care to provide for posterity and therefore that Symbolum Apostolicum the Apostles Creed is believed to have been composed by the Apostles and was held to be a Tessera or mark or token of the Catholick and Apostolick Faith But there is a sort of men who cry out Truth Truth as if they were the supporters of it when as I have shewn long since they are like those images or pictures that are set under houses which make pitious faces as if they bare up all the weight of the house whereas if they were taken away the house would stand notwithstanding 1. The observation hence is take notice how this Scripture is abused and made to speak the sence of men zelotical for their own chosen Tenets and Opinions who having first taken up what they themselves or others have chosen to believe as an object of their Faith for that they will strive and stir up others to contend also Thus some of the Sect of the Pharisees who believed in Christ yet were earnest for Circumcision Act. 15.5 and how zelotical they were for the observation of it appears Gal. 6.12 13. and Tit. 1.10 11. and thus some having chosen a dead faith for the true living Christian Faith are zelotical for it and for the maintenance of it would coelum terrae miscere thus one of the later Translations has it that ye would earnestly contend for the maintenance of the Faith whereas no doubt such a dead Faith was never given to the Saints as St. James larg●ly proves Jam. 2. Observ 2. Though Faith in Christ be an active powerful and vigorous Principle in us even as a fire yet will it be as dead in us unless we strive and contend with it whence the Apostle exhorts Timothy to stir up the gift of God that is in him Observ 3. There is in us an acedia as they call it a listlesness a spiritual laziness and idleness a proneness to do just nothing towards the conquest of our spiritual enemies and therefore we need rousing and stirring up we have need to be exhorted and encouraged to the spiritual combate even they who were sanctified by God the Father preserved in Jesus Christ and called even they had need to be exhorted to strive and contend with the Faith Hence those may be reproved who abuse this saving Truth contention with the Faith which ought inwardly to be exercised upon our lusts and corruptions and turn it outward upon those who differ in judgement from us 3. St. Jude had necessity to write unto them to exhort them to contend with the Faith that was once given to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What caused this necessity The Apostle implyes Three Reasons 1. In regard of the Argument whereon he wrote 2. In regard of them of whom he wrote 3. In regard of the persons to whom he wrote 1. The Argument whereon he wrote was the common salvation vers 2. and therefore he must write unto them of Faith also without which there is no salvation 2. Besides the persons of whom or to whom he wrote there were men fallen from the Faith ungodly men crept in insinuated themselves in dangerous examples 3. He had necessity of writing in regard of them to whom we wrote they were in imminent danger in regard of like ungodliness and lasciviousness Repreh 1. Hence those may be Reproved who by occasion of mistranslation and misunderstanding this Text embroyle the Christian Church with Controversies and Disputations For whereas men commonly understand here by Faith the Doctrine of Faith and striving and disputing for it which according to the manifold different judgements is also manifold every Party stirs up all of the same party to contend for the Faith and what is done by all of one party is also done by all of every other party So that the Church of Christ which by profession and calling ought to be the most peaceable Society among all men is become of all other the most contentious and unpeaceable company in the whole world Repreh 2. Hence those may be Reproved who pretend to strive for the Faith by Pious Examples these are good words but experience hath proved that the very same men when they have had power in their hand or could get the Magistrate to be their Executioner have been the most merciless and cruel men to all those who differ in judgement from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Vse may be for Reprehension of the present Generation who think our selves faithful Men and Women when yet we contend not by Faith against our spiritual enemies but yield our selves to be beaten and buffetted by Satan at his will and pleasure and consent to every foolish and hurtful lust that fights against

and reconciliation in the mouth of the Reprover which regains the sinner unto God Job 33. Therefore the Grace of God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.10 And thy pound saith the Servant hath gained ten pounds 2. In respect of the sinner himself who is indeed the greater gainer who hereby is recovered by Faith and Obedience unto the Word unto Himself and to his God Obser 1. The sinful man is meerly cheated and beguiled by Satan who deceives all the world Rev. 12.9 and cheats and robs the man of his Soul of Himself He is an arrant plagiary a man-stealer 1 Tim. 1. Obser 2. The sinner who hears not who repents not who returns not at the Lords reproof in the mouth of his Brother he is a lost man Prov. 29.1 1 Sam. 2.25 2 Chron. 25.16 How precious should the Soul of our brother be unto us how industrious and careful should we be of him admonishing him reproving him out of the word Obj. I am not Book-learn'd nor can every man be like Apollos mighty in the Scripture Answ But every man may give to other yea to all men a good example of life and that 's more powerful than the word it self 1 Pet. 3.1 And what knowest thou O Wise whether thou mayest save thy Husband 1 Cor. 7.16 Repreh Those who go not about to gain their brother unto God but to gain their brother and what is their brothers unto themselves This is the manner of the false Teachers in these dayes as St. Peter prophesied of them 2 Pet. 1 2 3. 2. It is thy brothers sin whose keeper thou art Eccl. 17.14 He gave every man a charge concerning his brother 3. If thou reprove him not thou wilt make his sin thine own sin And therefore what ye read Lev. 19.17 Thou shalt not hate him nor suffer sin upon him may as well be rendred that thou bear not sin for him And therefore the Lord tells Ezechiel chap. 3.18 That he will require his brothers blood whom he reproves not at his hand Whence that saying is true Amici vitia si feras facies tua similis poena facientes manet consentientes Bernard 4. The effect of thy reproof is 1. Recovering of thy brother from the Devil's snare 2 Tim. 2.25 26. Jam. 5. ult 2. Regaining him to himself 3. To his God Modus The manner of reproof it must proceed from Love 1. to God 2. to our Neighbour 1. To God for who ever loves him he desires the enlargement and encrease of his Kingdom and consequently the diminution yea the wasting and spoiling of Satans Kingdom 2. To our Neighbour for not to reprove him is to hate him Lev. 19.17 and that 's to murder him 1 Joh. 3. Now if love to our Neighbour incline us to defend him and save him as much as lieth in us from the Sword from Pestilence from Famine from Poyson from Death it self how much more should it move us to save him from his sin especially if we consider the Lord Jesus Christ who commands this he himself our elder Brother offended came in the coolness of the day to correct us and reprove us and in the secret place of our hearts tells us of our faults between him and every one of us alone If we reform not he suffers our secret sins to come abroad as it were bringing witnesses one or two against us to amend us if yet we repent not He will bring us to the judgment of the Church and leave us as he found us at first even as Heathens and Publicans 2. With lenity meekness and softness of spirit reproof must needs be bitter to the sinful man it 's contrary to him and therefore it must be covered and conveyed in the sweetest words Gal. 6.1 2 Tim. 2.25 3. Seasonableness Dum furor in cursu est currenti cede furori Herein was seen the discretion of Abigail 1 Sam. 25.36 37. And the wise man commends such reproof Prov. 25.11 4. The Reprover must himself be a Brother 3. The offended Brother must reprove him who neglects private reproof before one or two if he will not hear thee take with thee one or two more This is the process with him who begins to be obstinate in his offence A further means is here prescribed to be used for his recovery Reason in regard of the person 1. offending 2. offended 1. The person offending it's possible may not know or acknowledge the fact or if he know it he may doubt whether it be a sin or not and if he acknowledge it a sin he may be so put to shame that he may not do so any more 2. In regard of the party offended he hath satisfied his Love unto his offending brother he hath done his duty and he hath witness of it If by this means he can gain his brother happy men both Exhort To gain our brother unto God this hath been the practice of all the Saints of God in their times to win Souls unto him This was Abrahams business while he lived at Haran The Souls that they had gotten in Haran Gen. 12.5 Chald. Paraph. those whom he made subject unto the Law O how active was the Holy Apostle 1 Cor. 9. And the wise man speaks of the Saints that they shall be tanquam scintillae in Arundineto 5. The offended person must complain to the Church of him who neglects the reproof of two or three This is the third reproof following the third degree of the offenders obstinacy wherein we must enquire what is here meant by the Church No doubt our Lord directs his Disciples and us to no other than the True Church which is a Congregation of self-denying faithful and obedient men and women See Notes on Heb. 1. Such a Church as this is either Universal or else Representative and this also is a Congregation of such and those the principal and choice of such The reason why the offended person or brother must tell the Church and complain to it of him who neglects the reproof of two or three the reason is 1. In regard of the Reus or party offending that the awful presence of holy men may strike a terror into him Psal 9.20 Esay 45.14 2 Cor. 14.24 25. 2. The Church is a Congregation of spiritual men to whom the cognizance of such things belongs 1 Cor. 2. The spiritual man judgeth all things unto a representative Congregation of such the Apostle writes Gal. 6.1 Ye who are spiritual restore c. 3. Were the Church whereof our Lord speaks such as the Apostle foretold it should be and we find his words most true 2 Tim. 1 2. Having a form of godliness but denying the power of it were the offending brother brought before such a Church or Congregation of men would such an one be any whit moved by them to repentance would he be stricken with awe or reverence at their presence would he say God is in you of a truth I believe rather that

if he judge rightly he would say the Devil is in you of a truth Obser 1. Note here what is the supreme and highest Judicatory of Divine matters whereunto the last appeal for their decision and determination lies what else but the Church of Christ the Congregation of men who fear God deny themselves take up their Cross and follow the Lord Jesus Christ through his death into his life Obser 2. The Lord wills not that sin should want a check If the offender become obdurate and obstinate the party offended must be as constant and resolute Malo nodo malus quaerendus est cuneus Obser 3. This discovers unto us the present divided Babel wherein at this day the Church of Christ is scattered here and there wherein every divided party makes choice of certain tenents as Orthodox and Right and binds up it self within those which they call their Principles And these they must not exceed or go beyond or dare think otherwise lest they be too wise or too good like the Ephesian Common-wealth which kept all their Citizens of one size So that no man must dare to exceed another in Justice and Righteousness whence it was that they banished Hermadorus and gave this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to these they judge all others Heterodox Heretical Erroneous condemning and judging one another and being condemned and judged one of another Happy thrice happy they who in this confused Babel wherein so many contrary winds of false doctrine blow wherein there are so many false Prophets and false Christs so many divided parties one opposite unto other every one yet boasts it self to be the Church of Christ Happy thrice happy they who know the joyful sound who know where the true Spirit breaths which are the true Prophets who is the true Christ which is the true Christian Church Repreh 1. Him who assumes to himself the cognizance of all Controversies in Religion of all doubts and difficulties who takes himself to be that Spiritualis homo qui judicat omnia who thrusts himself alone or some substitute of his into the place of the whole Church One of his Faith writes thus Quaenam est Ecclesia cui peccatum pertinacis dici debet He answers Equidem tempore antiquo Ecclesia erat congregatio fidelium for no Excommunication was made but by the Church gathered togegether according to 1 Cor. 5. But because it was too much saith he for the Church so often to be called together it pleased the Church that Excommunication should be made by one Ecclesiastical Judge It was too much c. was Jeroboams argument 1 King 12.28 29. wherefore he set up his Golden Calves for Gods It pleased the Church but what Church quo jure more of that anon But if he be that spiritual man Mat. 24.45 let him take heed he be not found to be v. 48. that evil servant Repreh 2. Those who assume to themselves the power to judge of persons and things controverted in Religion yet are not the true Church of Christ 6. He who neglects to hear the Church must be as an Heathen or Publican 1. What was an Heathen 2. what was a Publican 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence our English word Heathen is derived is no more than Gens and Gentilis a Nation and of a Nation howbeit in Scripture they are properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heathens who are strangers from the Common-wealth of Israel and ignorant of Divine worship and service This we have described 1 Cor. 12.3 Eph. 2.11 12. Such an one is here in the Text an Heathen i. e. an Vnbeliever and Irreligious The reason why the Jews thus accounted and called all Nations Heathen and Gentiles but themselves was because they held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which signifie the People such as Gods peculiar people proper to themselves and called all other Nations by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nations Gentiles Howbeit the Jews themselves in Scripture are very often called by the same name as Josh 3.17 c. See Notes on Zeph. 2.1 2. A Publican was properly such a one as bought of the Romans the Toll and Custome whence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who bought the Customes which Office though lawful Luk. 3.13 yet was it very odious by reason of their Covetousness and Rapine So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch of the Greeks But the Jews above all other men hated them not only because they exacted money of them but also because they so did in the name of the Romans whom they thought unworthy to reign over them as acknowledging no Governour but God himself This begun by Gaulonites hence it was that they accounted them with the worst of sinners coupling Publicans and Sinners and Publicans and Harlots together esteeming them unworthy to be conversed withal as prophane persons yea unfit to give testimony in Civil Matters yea they became so hateful that it was a proverbial speech among them Take not a Wife out of a Family whereof any one is a Publican Because they are all Publicans i. e. all wicked people as if one Publican like a soure leaven leaven'd the whole lump Why must he who hears not the Church be an Heathen and Publican 1. The Church hath the last determination of such Controversies 2. The Offender declares himself unworthy of Christian Society Doubt Whether ought such an excommunicate person to be so estranged and alienated from us that we ought to have no commerce no society no friendship at all with him The reason of this doubt is because Mat. 5. Our Lord enlargeth brotherly love even to general love and v. 47. If ye salute your brethren only do not the Publicans do the same They who are without the Church of Christ or Society of Christian men they are either such as were never within as Eph. 2. or such as either depart from the houshold of Faith or are cast out of it Of these there is a great difference for with the former we may converse with the latter not so The Apostle warrants this distinction 1 Cor. 5.9 10 11. 1 King 13.8 9. 2 Thes 3.6 Yea so severe was the Discipline of the Primitive Times in this case that a real and true brother must not so much as salute him who was only called a brother But as the Jews saluted only their brethren as our Lord intimates Mat. 5.47 accounting all others unworthy of their salutation Even so estranged ought the Church and her genuine Children to be from those who had professed Christ and his Truth but were now fallen away or deservedly cast out So much St. John gives us in precept 2 Joh. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say not to him God speed Yea in practice also saith Irenaeus When John the Lords Disciple came to Ephesus to bath seeing Cerinthus

more properly understood by the word paenitentia Ye have most of these together Joel 2.12 13. Turn ye even to me c. This sorrow was figured by the sowre herbs which they must eat when they kept the passover at their coming out of Egypt i. e. In transitu à peccato ad justitiam In the passage from sin to righteousness A potentia Satanae ad Deum From the power of Sathan to God A Pharaone spirituali ad Jesum From spiritual Pharaoh to Jesus which is the true Pesac It is necessary we be then afflicted and mourn for the loss of our delights and pleasures we have parted withal for all our sins committed against our God For our parting with our dearest friends in the flesh as the milch-kine carrying the Ark lowed as they went toward Bethshemesh 1 Sam. 6.12 our last translation refers to this Text and that upon good grounds then this is fulfilled Zach. 12.10 11 12. Hadadrimmon is a loud out-cry and Megiddo is the Gospel When the Gospel is first preached and the only Son of God known to be slain by us it causeth Hadadrimmon in the valley of Megiddo Josiah is slain the Christ of God in the Spirit is slain among us Revel 1.7 There former sorrow was a sorrow to repentance and preceding it Godly sorrow causeth repentance 2 Cor. 7.10 The other sorrow is the Concomitant or attendant on repentance The Reason of this Duty is considerable either 1. In regard of God from whom we have deeply revolted Esay 31.6 who invites us again unto himself Jer. 4.1 2. In regard of us who have a double necessity lying upon us both 1. Of Duty which answers to that which is called necessitas praecepti 2. And of means which is called necessitas medii 't is a means so necessary to Salvation that without it its impossible to be obtained as he who is the Author and Dispenser of it forewarns his Disciples Matth. 18.3 Now whereas there is a dispute whether Faith or Repentance precede This I conceive may reconcile the difference that so much Faith is necessary as to believe that without Repentance we cannot be saved Numb 14. Heb. 3. Thus the Ninevites Repentance is famous but it 's said expresly that first they believed God We must know therefore that there is a kind of legal Faith which propounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God unto us That God is Heb. 11.6 which belief must necessarily precede And therefore of the Gentiles that Faith is necessarily prerequired Thus of the Ninevites and of the Jaylor in the same condition with these in the Text Act. 16. yet him Paul bids believe and Peter bids repent He knew not God these did Act. 3. ult A Memoire worthy the transmitting to Posterity DR Jo. Wincop in a Sermon before the House of Commons at the Fast Jan. 29. 1664. being the Day before the Treaty atVxbridge began published by Order of that House the Text was Esay 22.12 printed by Robert Leyburn for Samuel Man in Paul's Church-yard at the Swan 1645. pag. 10. hath these words We all talk of Reformation But still where is it Shew me one lust thou hast mastered one passion thou hast conquered c. Talk not of Reformation only but shew it was there ever more lying cousening malice oppression than now Nay God be merciful to us I know not what kind of new cheat and hypocrisie the father of falshood hath taught some kind of men whereby to cloak all their fraud and villanies by a new way of pretending they are for the Cause Then they think all is well thereby discrediting a good Cause dishonouring a good God abusing your good intentions to work their own sinister ends by Let not men talk of Reformation only but shew it indeed and in truth NOTES AND OBSERVATIONS UPON ACTS II. 47. And the Lord added to the Church daily such as should be saved The Original Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word for word sound thus in our English But the Lord added to the Church daily those who were saved A Translation that differs very much from the other But it is the Wisemans counsel Blame not before thou hast examined the truth Ecclus. 11.7 which that we may the better do we look back to vers 14. from whence to the end of vers 40. we have either two Speeches of St. Peter to the Jews or one interrupted vers 37. In the former St. Peter after he had desired attention vers 14. he removes and confutes their slaunder who mock'd the Apostles and other Disciples and said They were full of new wine 2. He informs them in the truth 1. That the Apostles spake by the holy Ghost 2. That God had raised up Jesus from the dead whom they had crucified 3. That he was ascended into heaven and sate at the right hand of God 4. That he had poured forth his holy Spirit upon the Apostles 5. That God had made that same Jesus whom they had crucified both Lord and Christ And these or most of these the Apostle confirms by divine Testimony out of the Prophets The effect of this speech was compunction vers 37. sorrow and fear which fear because it is Consiliativus and puts men upon enquiry how they may escape the evil which they fear They desire Peters and the rest of the Apostles counsel what they should do Then follows Peters advice That they repent and be baptized in the name of the Lord Jesus for the remission of sins If this they should do they should receive the holy Ghost which promise belonged to them and to all a far off c. vers 38 39. And that they might perform those duties and receive the promised Spirit ●he concludes his speech with exhortation to be saved or as we render the words Save your selves from this untoward generation The effect of this exhortation in these new Converts is seen in a new conversation and that for the present vers 41. They who gladly received the word repented and were baptized and saved themselves from the untoward Generation and so were added to the Church daily vers 41 47. and for the future they who according to the Apostles counsel were saved or saved themselves from the untoward generation they accordingly obtained a like gracious act from the Lord to that which was vouchsafed unto others before vers 4. The Lord added to the Church daily such as were saved or saved themselves from the untoward Generation Thus the Syriack Interpreter and Martin Luther understood and turned the words The Lord added to the Congregation those who were saved and Piscator so the Low-Dutch Translation hath it thus the Old English Manuscript The Lord encreased them that were made safe each day And the truth of this appears Act. 5.14 Believers were more added to the Lord multitudes of men and women And Act. 11.21 And the hand of the Lord was with them and a great number believed and turned to the Lord. In the

words then we have these Divine Truths contained 1. Some were saved daily from the untoward generation 2. The Lord added to the Church daily such as were saved from the untoward generation In the former we have the flight of Sin and Vice In the latter we have the refuge of Grace and Vertue In the former we do dediscere unlearn and cease to do evil In the latter having ceased from evil we do discere learn to do well The former contains the first dispensation and the work of the Father The latter the dispensation of the Son and his work The Lord added to the Church such as were saved To which we may add a third from the note of diversity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Lord which our Translators render by a copulative as very often they do 3. That though they repented were baptized continued in the Apostles Doctrine and saved themselves from the untoward generation yet this proceeded not from themselves or any power of their own but from the Grace of God Though they did all that was commanded them yet it was out of Grace and Mercy that the Lord added to the Church daily such as were saved or saved themselves from the untoward generation In the first of these we must enquire 1. What was this untoward generation 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are said to be saved from the untoward generation The former is here necessarily to be supplied from the 40. vers to which it hath evident reference Nor can we understand how men can be saved from the untoward generation unless we know what they are The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor can we tell what perverse crooked and untoward is unless we know what is right and straight for privatives are known by their positives that whereby we shall know what is crooked is right and straight now Rectum est index sui obliqui See Notes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.23 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saved answers principally either 1. to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save help preserve or keep 2. else to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape or cause to escape some great and imminent danger Observ 1. Mankind by the Fall and continuance therein is in a perishing condition in imminent danger of utter destruction nay past danger danger is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nearness of an evil but Mankind periit it 's lost the lost sheep the lost groat the lost the dead Son Luk. 15. Observ 2. They who are delivered from the crooked generation are men saved as from imminent peril as brands pluck'd out of the fire-hearth as men alive from the dead so the Syriack Interpreter here 3. This work is not wrought by Man alone but by the Father preventing Man by his Grace for it is very observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore the word vers 40. however we turn it actively save your selves is in the form passive as is also the word in the Text which implies that we should Deum pati suffer the saving work of God upon our souls yield our selves unto him co-operate with him 1. As it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save it 's very observable that that verb is never read in the Active Kal implying by that defect that man as he is purely man can never save himself by his own power but that we obtain all our power ability and sufficiency of God only 2 Cor. 3.5 according to that of Jerem. 17.14 Save me O Lord and I shall be saved for vain is the salvation of man Psal 60.13 2. It answers also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape or cause to escape and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word we turn here saved may answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evasores such as escape the great and imminent danger of the untoward generation such as are saved or have escaped the corruption that is in the world through lusts 2 Pet. 1.4 Whence is it that some are saved from the crooked generation Surely God the Father preserves them from it Psal 12.7 Thou wilt save them from this generation and what generation that is he tells us in the next words vers 8. The wicked walk round about a crooked generation For not only the Son but the Father also is called our Saviour and said to save us Tit. 3.4 5 6. And this he doth sometimes 1. immediately so he called Abraham out of Vr 2. mediately by the Ministry of Angels as Lot or by the Ministers of the Word who are therefore called Saviours Obad. vers 21. This they do by that grace of God that brings salvation unto all men Tit. 2. Thus we read that Paul separated the Disciples from the untoward generation Acts 19.9 Nor were they wanting to themselves and therefore we turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save your selves from this untoward generation 2. The Lord added to the Church daily such as were saved Hitherto we have heard who these saved ones were and from what they were saved which is the work of the Father in the first dispensation My Father worketh hitherto saith the Son of him and I also work Joh. 5.17 Come we then to that second work the work of the Son in the second dispensation and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is to be understood the Lord Christ who is here said to add unto the Church Here then we must enquire 1. What is the Church and 2. What it is to add unto the Church 1. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Lord Jesus is said to add these saved ones unto the Church when he works that work in them which his Father gave him to do Joh. 17. when he further instructs them they now become his Disciples in self-denial taking up the Cross daily daily mortifying their earthly members Reason may be given in regard of 1. Him who makes this addition 2. The Church to which this addition was made 3. Those who were saved and added to the Church 1. In respect of the Lord who makes this addition He is the Head of the Church and hath all authority over it They also who are to be added unto the Church are his for it 's true of these also which he speaks of his Apostles Thine they were and thou gavest them unto me Joh. 17. 2. As for the Church it is the body of Christ which as yet had but few members One hundred and twenty Act. 1. besides what access it received vers 41. whereas the Promise made to Abraham was that his Seed should be as the stars in heaven for multitude and as the sand on the Sea shore 3. As for those who were saved it was the end why they were hewn fitted and prepared by the Law of the Father and his Prophets that they might be added as living stones unto the spiritual house as living members to the body of