perfect obedience that was the condition of the first covenant made in paradise when there was ability to perform it but a condition proportioned to our state sincerity in lieu of perfection repentance in exchange for innocence evangelical instead of legal righteousness believing in the heart i. e. cordial obedience to the whole Law of Christ impartial without hypocrisie or indulgence in any known sin persevering and constant without Apostasie or final defection and at last humble without boasting If you will come yet nearer to a full sight of it sometimes regeneration or new life is said to be the condition Except you be born again you can in no wise enter Neither circumcision nor uncircumcision but a new creature Sometimes holiness without which nemo Deum no man shall see the Lord Sometimes repentance in gross nay but except you repent sometimes in retail repentance divided into its parts he that confesseth and for saketh shall have mercy sometimes repentance alone but now commands all men every where to repent as if all duty were contained in that sometimes in conjunction with faith repent you and believe the Gospel sometimes faith sometimes love sometimes self-denial sometimes mercifulness sometimes hope but that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a this hope that sets us a purifying every one of these when you meet them single goes for the only necessary the adequate condition of the Gospel to teach you to take them up all as you find them leave never an one neglected or despised lest that be the betraying of all the rest but make up one jewel of these so many lesser gems one body of these so many limbs one recipe compounded of so many ingredients which you may superscribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholicon or the whole duty of man From this general proposition without the aid of any assumption we may conclude demonstratively enough promises of the Gospel are conditional promises therefore all confidence must take rise from duty Duty is the performance of that condition and to be confident without that is to conclude without promises and consequently to claim justification or pardon of sins before sanctification be begun in the heart to challenge right to heaven before repentance be rooted on earth to make faith the first grace and yet define that assurance of salvation to apply the merits of Christ to our selves the first thing we do and reckon of charity good works duty as fruits and effects to be produced at leisure when that faith comes to virility and strength of fructifying what is all or any of this but to charge God of perjury to tell him that impenitents have right to heaven which he swears have not or to forge a new lease of heaven and put it upon Christ the calmest style I can speak in is that it is the believing of a lie and so not faith but folly an easie cheatableness of heart and not confidence but presumption Hope a man may without actual performance of duty because he may amend hereafter though he do not now and so that possibility and that futurity may be ground of hope but then this hope must set us presently upon performance He that hath this hope purifies himself or else it is not that grace of hope but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a youthful daringness of soul a tumour a disease a tympany of hope and if it swell farther than it purge if it put on confidence before holiness this hope may be interpreted desperation an hope that maketh ashamed an utter destitution of that hope which must bestead a Christian O let us be sure then our confidence our claims to heaven improve not above their proportion that we preserve this symmetry of the parts of grace that our hope be but commensurate to our sincerity our daringness to our duty A double confidence there is pro statu and Absolute pro statu when upon survey of my present constitution of soul I claim right in Christs promises for the present and doubt not but I shall be bless'd if I be found so doing Absolute when at the end of life and shutting in of the day I am able to make up my reckonings with S. Paul I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a crown of righteousness a crown of felicity I have done what I had to do and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing behind but to receive my pay I have been too long upon the general consideration of the connexion between confidence and duty if it were an extravagance I hope 't was a pardonable one I descend with speed to the hypothesis the connexion betwixt this confidence and this performance claiming of temporal plenty upon giving of alms my last particular And that I shall give you clearly in this one proposition That alms-giving or mercifulness was never the wasting or lessening of any mans estate to himself or his posterity but rather the increasing of it If I have delivered a new doctrine that will not presently be believed an unusquisque non potest capere such as every auditor will not consent to I doubt not but there be plain texts of Scripture more than one which will assure any Christian of the truth of it Consider them at your leisure Psal 41.1 2. Ps 112. all to this purpose Pro. 11.25 12.9 19.17 and 28.27 Add to these the words of Christ Mar. 10.30 which though more generally delivered of any kind of parting with possessions for Christs sake are applied by S. Hier. to the words of Solomon Pro. 11.24 There is that scattereth and yet increaseth quia centuplum accipient in hoc tempore because saith he they receive an hundred fold in this world And that no man may have any scruple to interpose 't is set in as large and comprehensive a style as the art or covetous scrupulous wit of man could contrive for his own security There is no man who shall not All which being put together must to my understanding make it as clear to any that acknowledges these for Scripture as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daughter of voice were come back into the world again and God should call to a man out of heaven by name bid him relieve that poor man and he should never be the poorer for it 'T is not now to be expected of me in conscience having produced this kind of proof the express texts of Scripture to add any second to it I might else farther evidence it from examples not such as Moscus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will furnish you with for I know not of what authority they are nor yet from S. Hieroms observation who is said to have turned over histories on purpose and never found any merciful man which met not with some signal blessing in this world as the reward of that vertue but even by appealing to your selves and challenging any man here
the Sabbatical year which you know were to be left to the poor And again that there are four seasons wherein the plague was wont to rage especially in the fourth year upon the non-payment of the poor mans tithe the third year on the seventh upon the like default in the sixth in the end of the seventh upon default concerning the seventh years fruits that were to be free and common and the last yearly in the close of the feast of tabernacles upon the robbing of the poor of those gifts that at that time were left unto them the gleanings of the harvest and vintage the corners of the field the fallings c. Add to this one place more of Rabbi Bechai Though saith he it be unlawful to prove or tempt the Lord for man must not say I will perform such a commandment to the end I may prosper in riches yet Mal. 3.10 and Prov. 3.10 there is an exception for payment of tithes and works of mercy intimating that on the performance of this duty we may expect even miracles to make us rich and set to that performance on contemplation and confidence of that promise And 't is strange that we Christians should find more difficulty in believing this than the griping reprobated Jews strange that all those books of Scripture should be grown Apocryphal just since the minute that I cited those testimonies out of them This I am resolved on 't is wan◠of belief and nothing else that keeps men from the practice of this duty whatsoever 't is in other sins we may believe aright and yet do contrary our understanding hath not such a controuling power over the Will as some imagine yet in this particular this cannot be pretended Could this one mountain be removed the lessening of our wealth that alms-giving is accused of could this one scandal to flesh and blood be kick'd out of the way there is no other devil would take the unmerciful mans part no other temptation molest the alms-giver And how unjust a thing this is how quite contrary to the practice at all other Sermons I appeal to your selves At other times the doctrine raised from any Scripture is easily digested but all the demurr is about the practical inference but here when all is done the truth of the doctrine still that we shall not be the poorer for alms-giving is that that can never go down with us lyes still crude unconcocted in our stomachs A strange prepossession of worldly hearts a petitio principii that no artist would indure from us I must not be so unchristian whatsoever you mean to be as to think there is need of any farther demonstration of it after so many plain places of Scripture have been produced Let me only tell you that you have no more evidence for the truth of Christs coming into the world for all the fundamentals of your faith on which you are content your salvation should depend than such as I have given you for your security in this point Do not now make a mockery at this doctrine and either with the Jew in Cedrenus or the Christian in Palladius throw away all you have at one largess to see whether God will gather it up for you again but set soberly and solemnly about the duty in the fear of God and compliance with his will and in bowels of compassion to thy poor brethren that stand in need of thy comfort those Emeralds and Jacinths that Macarius perswaded the rich virgin to lay out her wealth upon and this out of no other insidious or vain-glorious but the one pure Christian forementioned design and put it to the venture if God ever suffer thee to want what thou hast thus bestowed Dorotheus hath excellently stated this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are saith he that give alms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their farms may prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God blesseth and prospers their farms There be that do it for the good success of their voyage and God prospers their voyage some for their children and God preserves their children yea and some to get praise and God affords them that and frustrates none in the merchandise he design'd to traffick for but gives every one that which he aimed at in this liberality But then all these traffickers must not be so unconscionable as to look for any arrear of farther reward when they are thus paid at present they must remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have no depositum behind laid up with God for them and therefore it is necessary for a Christian to propose to himself more ingenuous designs to do what he doth in obedience to and out of a pure love of God and then there is more than all these even a kingdom prepared for him Matt. 25. I must draw to a conclusion and I cannot do it more seasonably more to recapitulate and inforce all that hath been said than in the words of Malachy c. 3.10 Bring you all the tithes into the storehouse no doubt but this comprehends the duty in the text the compleveris anno tertio the poor mans tithing that there may be meat in my house and prove me now herewith saith the Lord of hosts if I will not open you the windows of heaven and pour you out a blessing that there shall not be room enough to receive it If this will not open the misers hand unshrivel the worldlings heart I cannot invent an engine cunning or strong enough to do it Thou that hast tired and harass'd out thy spirits in an improsperous successess pursuit of riches digged and drudged in the mines thy soul as well as thou and all the production of thy patience and industry crumbled and mouldered away betwixt thy fingers thou that wouldest fain be rich and canst not get Plutus to be so kind to thee art willing to give Satan his own asking thy prostraveris for his totum hoc to go down to hell for that merchandise and yet art not able to compass it let me direct thee to a more probable course of obtaining thy designs to a more thriving trade a more successful voyage not all the devotions thou daily numbrest to the Devil or good fortune not all the inventions and engines and stratagems of covetousness managed by the most practised worldling can ever tend so much to the securing thee of abundance in this life as this one compleveris of the text the payment of the poor mans tithing And then suffer thy self for once to be disabused give over the worldlings way with a hâc non successit reform this error of good husbandry this mistake of frugality this heresie of the worldling and come to this new Ensurers office erected by God himself prove and try if God do not open thee the windows of heaven Shall I add for the conclusion of all the mention of that poor unconsidered merchandise the treasures of heaven after all this wealth is at an end the
which confidence I can sleep securely repose my self in him to whom alone all my safety is due and whose only guard is without all sollicitude or preparations of mine abundantly sufficient for me Annotations on Psal IV. Tit. Chief Musician The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to urge or press to the performing any work or task and properly belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the overseer and follower of workmen of any kind So 2 Chron. 2.2 where Solomons workmen are numbred there are also MMM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII there rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefects over them and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and c. 34.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers though v. 13. and Ezr. 3.8 9. the Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the workmen only and where the same thing is set down again 1 Kin. v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over his works The word is used more particularly of Musicians To this purpose see 1 Chro. 15.21 where after the appointing of Singers with instruments c. v. 16.19 20. Mattathiah c. are appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it to excell but in the margin to oversee i. e. to take care of and order the Musick as Neb. 12.42 Jezrabiah is the Overseer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the singers And from hence is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to the Master or Ruler or Praefect Of whom or over what he was praefected is here also exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Musical Instruments Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and thus we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 67.25 the minstrels or players on Instruments differenced from the Singers foregoing And then the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put together here signifies perspicuously To the Praefect of the musical Instruments such there were more then one among Davids Officers that waited on the Ark 1 Chron. 15.21 And to one of these this Psalm was committed by David to be sung and plaid to in divine service The same we find again Hab. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Praefect or Master of my stringed Instruments From this sense of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ursit coegit institit there is a secondary use of it for finire to end and from thence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 103.9 rightly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end and again vincere and triumphare to overcome and triumph And from those two notions the LXXII have taken their rise of rendring it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overcome in the Conclusion of Habakkuk in like manner as Aquila hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 1 Chron. 15.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prevail but have lost the sense in all these places and only hit it 2 Chr. 2.2 and 18. and 34.12 where as hath been said they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers or praefects set over the workmen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers V. 1. Hear me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly the Imperative and so is used Psal 27.7 and therefore must be rendred hear or answer me and thus the Chaldee understood it and paraphrase it In time of my prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive from me by which also they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear or hearken in the latter end of the verse But the LXXII and from thence the other Antient Interpreters seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter tense and so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath heard me and accordingly the Greek Fathers St. Chrysostome especially have observed Gods speed in hearing the prayers of pious men even before they have made an end of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not saith he When or After I had prayed he heard me but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I prayed 〈◊〉 â—e present he hath heard me already in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst thou speakest or sayest I will say Behold here am I as he cites it from Isai 58.9 concluding that it is not our multitude of words that is wont to perswade with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a pure soul and the shewing forth of good works A Doctrine of most comfortable truth but not founded in the Hebrew reading here V. 2. My glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how long my glory into ignominy is elliptical but easily supplied and made intelligible thus How long will you reproach my glory by glory meaning his regal power and majesty which God had bestowed on him This the LXXII render somewhat otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long are ye heavy hearted why do ye love vanity By this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly explicating as in a periphrasis the great hardness of heart in Absalom and the like who would defame so worthy a person as David approved and anointed by God and would not be overcome or melted with his goodness or perhaps reading the Hebrew somewhat otherwise than now we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which their rendring will be literal and the variation not very great reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words and converting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which way soever it is 't is evident the vulgar Latine follow them usque quà graves corde ut quid and the Arabick and Aethiopick to the same purpose V. 3. Godly The acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and some other places deserves here to be observed It signifies ordinarily a pious or charitable and beneficent person But when it is spoken of Man referring to God it notes one that hath received favour or mercy from him and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath found favour with God So Psal 16.10 Thou shalt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is so favoured by thee to see corruption So Psal 30.4 Sing unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that have felt his mercy and bounty And so here David seeing fit in his plea against his enemies who blasted him as a Man of Blood and a guilty person to insist on Gods election and advancement of him to the Kingdom noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath separated to a function the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Test denotes setting apart to the Apostolical Function Act. 13.2 and so referring to these words of Gods Testimony 1 Sam. 13.14 The Lord hath sought him a Man after his own heart and hath commanded him to be Captain over his people he chooses to
his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conception and birth his mother committed no sin in conceiving him so neither the child it self being conceived committed any fault Thirdly that neither doth any child of Adam by the bare pollution of birth fall into that accursed state wherein the Encratites thought Adam to be involved and all that were propagated from him by generation and thereupon profest to detest generation and marriage For this was one special part of the heresy of these Encratites that Adam was certainly damn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resist Adams salvation saith Irenaeus l. 1. c. 30 31. and consequent to that that his sin being imputed as they had learnt from the Orthodox to all his posterity the same damnation devolved upon all and that all that were thus born had not only some sinful corruption born with them but were themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sin i. e. either guilty of some actual sin by being begotten as his question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports or else were spread all over with nothing but sin in a sense somewhat proportionable to that of the Pharisees of him that was born blind Joh. 9.34 Thou wert altogether born in sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves sin in the abstract and nothing but sin Now none of these would that learned Father allow to be conclusible from these texts but on the contrary he thinks it most ridiculous that either the child should be said to sin or that every child should be said to be thus wholly immerst in sin as to be himself sin and nothing else when yet he hath committed no sin or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curse of Adam not in Origens sense Contra Cels. l.iv. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curse of Adam is the common curse of all but in the notion of the Encratites as that was in their opinion certain damnation to Adam who commited it should fall on all that ever were born from him The falseness and ridiculousness of which in all the parts may well be granted and yet the doctrine of Original sin as it was believed by the Antients remain true and this text of this Psalm be one testimony of it viz. that though Adam sinned and thereby lost the image of God in which he was created deforming it into Satans image whose temptations he hearkened to and though this he did as a common Father and representative of all mankind and so in him all his posterity were concluded under the breach and penalty of the first Covenant and all being begotten after the Image of laps'd Adam were begotten in a corrupt polluted sinful state and had many sad effects of Adams fall connatural and born with them yet Christ was given for all and by that gift first Adam himself was redeemed from so much of the curse belonging to sin as concerned his eternal state and so also all others of his posterity that did not by their own actual and habitual sins and impenitence their redemption notwithstanding bring down that curse upon them That this doctrine of Original sin as it was maintained against Pelagius is very remote from the Doctrine of the Encratites is most certain and visible and cannot be doubted by any The Encratites thought generation could not be without sin that Adam was damned and all were born heirs apparent to that curse and so detested generation and marriage but the doctrine of Original sin supposes marriage to be honourable and that the conjugal bed may be kept pure and undefiled and that neither is sin committed by the parents in begetting nor by the child which is begotten and though the child be born in sin after 〈◊〉 the image of laps'd and sinful parents yet allows a medicine as universal as the disease and so acknowledges this corruption of our nature not only reconcileable with but useful and contributive to our eternal good And this Clemens in that place seems to acknowledge and to make another part of his answer to those Hereticks for having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first incitations which proceed from our natural corrupt state and those as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impieties or aversions from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of which we are ignorant of God which shews him to be no enemy to the doctrine of Original sin he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if any man in this respect calls nativity ill let him in that other respect acknowledge it good because thereby we come to the knowledge of the truth In which words he seems to refer to the following verse in this Psalm Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom which by the way as it is an aggravation of every wilful actual sin committed by any child of Adam because though it be committed in compliance with natural corruption yet 't is in opposition to grace and the both outward and inward directions of Gods Spirit which were given to mortifie our natural corruption and to beget us to a new spiritual life so it is full matter of conviction to the Encratites that generation and marriage is good and not evil because it brings forth children to the grace and mercies of Christ to Baptism that foederal rite of receiving every the tenderest Infant into the Covenant of grace whereby the original stain or corruption shall be disabled from bringing any eternal misery upon them that do not call it on themselves by those wilful acts of sin that might have been resisted by them if they had not been foully wanting to themselves Which consideration being so much more proper to the point which Clemens had in hand the refuting of the Encratites than the insisting on the doctrines and aggravations of original corruption we cannot reasonably wonder that he should there confine his discourse to that which was only pertinent and so he goes on to shew grounds of mercy and pardon from the very nature of our temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the way to contend and overcome in our Christian agonies by St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he reads it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subduing and bringing under the flesh and not absteining wholly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperately using those things which we judge fit for us and so atteining the incorruptible crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so as not to be crowned without fighting and not inlarge to that which was more than granted by his adversaries with whom he had then to do even improved into dangerous heretical doctrine for so Tatianus having learnt from Scripture and the doctrine of the Church and of his teacher Justin Martyr that by Adam's fall all mankind were ingaged in sin and death he thinking the act of generation was the committing the same fault that lay so heavy on Adam and by not considering well the benefits of the Second Adam
or distress or suffering shall be for the remainder of time perpetual I call to mind thy former benefits to us and my hope is strengthened and despair ceaseth making this sadder part an introduction to the more chearful And so the Jewish Arab And when I say this is my dejection prostration and the space or duration of the plague or punishment of the most High I remember c. The Seventy Eighth PSALM MAschil of Asaph Paraphrase The seventy eighth Psalm is a reflexion on Gods various dealing his mixtures of mercies and punishments on the people of Israel from the time of their being in Egypt to Davids exaltation to the Kingdom It seems to have been composed by Asaph and set to the tune called Maschil See note on Psal 32. a. 1. Give ear O my people to my law incline your ears to the words of my mouth 2. I will open my mouth in a parable I will utter dark sayings of old Paraphrase 1 2. Let all the people of God give diligent attention to what I shall now deliver as to that which is designed for their special instruction and gathered out of the records of Gods providence toward his own people the Jews see note on Psal 49.6 that all that profess Godliness may be admonished thereby 3. Which we have heard and known and our Fathers have told us 4. We will not hide them from their children shewing to the generations to come the praises of the Lord and his strength and his wonderful works that he hath done Paraphrase 3 4. And the truth of the things being so undoubtedly certain as well as of weighty consideration either particularly known to us that now live or thought fit to be by tradition conveighed down to us by our ancestors I have all reason to communicate and propagate them to others to whom also our Fathers designed them as well as to us of this age that they might joyn with us in blessing and praising and magnifying the glorious attributes of God and the powerful and gracious acts that he hath wrought for us 5. For he established a testimony in Jacob and appointed a law in Israel which he commanded our fathers that they should make them known to their children Paraphrase 5. For thus indeed did God himself appoint when he first revealed his will and laws unto the Jews by Moses laying it as an obligation on the parents to be strictly careful to â—nstruct their children to all posterity in the knowledge of them see Deut. 4.9 and 6.7 6. That the generation to come might know them even the children that should be born who should arise and declare them to their children Paraphrase 6. That not themselves only but even all their posterity those that were not then born should first learn them themselves and then diffuse and instil them into all others 7. That they might set their hope in God and not forget the works of God but keep his commandments Paraphrase 7. And that in order to the preserving and cherishing all parts of piety in them a chearful relyance and dependance on him that had thus demonstrated his readiness to succour them thanksgiving and praising of him for his works of power and mercy and a careful performance of all holy uniform obedience to his commands as to him that had wrought redemption for them and so purchased them to be his servants 8. And might not be as their fathers a stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God Paraphrase 8. And to restrain them from transcribing their fathers copies who when they were thus strangely obliged by God were yet guilty of most vile provoking obstinacies unbeliefs and rebellions murmurings and downright Apostasies from his law by Idolatry c. would either never set themselves heartily to the ways of God or if they did presently relapst into foul transgressions 9. The children of Ephraim being armed and carrying bows turned back in the day of battel Paraphrase 9. Delaying in their performances with God as they did sometimes in their warlike engagements when they were just ready to fight and wanted nothing toward the doing it successfully they fainted in the very point of the assault and fled out of the field Thus the Ephramites appear to have done and consequently were defeated and assaulted by the Philistims 1 Chron. 7.21 And just thus did many other of these when any service was really to be performed to God any danger to be combated with and virtue of patience or faith or courage to be exercised then were they sure to falter and fall off shamefully 10. They kept not the Covenant of God and refused to walk in his law 11. And forgat his works and wonders which he had shewed them Paraphrase 10 11. And seldom or never made they good any constancy of obedience to him were still apt to murmur and distrust his promised assistance though ascertained to their faith by never so many wonderful experiments of his power and providence toward them would not go on in the way that God directed them but through fear and distrust fell into mutinies and quarrels with Moses and refused to be ruled or conducted by him 12. Marvelous things did he in the sight of their fathers in the land of Egypt in the field of Zoan Paraphrase 12. And this was a most hainous aggravated infidelity much heightned by the many works of wonder that God had afforded their fathers so lately in bringing them out of Egypt by a mighty hand and fearful prodigious judgments upon Pharaoh and his people 13. He divided the sea and caused them to pass through and he made the waters to stand as an heap Paraphrase 13. The conclusion of which was that he made the very sea recede and depart before them and stand still like a wall Exod. 14.22 or like a heap Exod. 15.8 see note on Psal 33. b. to secure them from all danger of approach and so carried them through the chanel as on dry ground and conducted them safe out of Egypt 14. In the day time also he led them with a cloud and all the night with a light of fire Paraphrase 14. To this end he set a lightsome cloud over their heads at once to overshadow and inviron them see note on 1 Cor. 10. a. and this cloud so disposed that in the night-time it afforded light to the Israelites though not to the Egyptians that followed them but made a clear separation between them Exod. 14.20 and in the day-time when they needed not its light it was yet visible over them and about them by this means miraculously directing and conducting them in their journeys 15. He clave the rocks in the wilderness and gave them drink as out of the great depths Paraphrase 15. And in their journeying in the wilderness when they wanted water he commanded Moses to strike a rock with his rod and by so doing there came
The author of Historia Scholastica mentions it as a Tradition that at the building of the second Temple there was a particular stone of which that was literally true which is here parabolically rehearsed viz. that it had the hap to be often taken up by the builders and as oft rejected and at last was found to be perfectly fit for the most honourable place that of the chief corner-stone which coupled the sides of the walls together the extraordinariness whereof occasioned the speech here following This is of the Lord and it is marvellous in our eyes If there were indeed any such tradition of the Jews as he reporteth and truth in the tradition it were necessary to resolve that this Psalm was made at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dedication and consecration of the second Temple or on some like occasion after that But although these two verses thus historically interpreted might incline to that date of it and then the gates of righteousness v. 19. would well refer to the gate of the second Atrium the publick solemn way into the Temple by which the Jews and Proselytes of righteousness entred the Proselytes of the gates entring onely the first court yet the rest of the Psalm is not so agreeable thereto being much more applicable to David in respect of the difficulties which he had overcome in his way to the Kingdom And accordingly the Chaldee interpret all the verses to the end expresly of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The builders despised the youth which was among the sons of Jessai and he deserved to be constituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King and Ruler This hath been from the Lord said the builders this is wonderfull in our eyes said the sons of Jessai The Lord made this day said the builders let us rejoyce and be glad in it said the sons of Jessai We pray thee O Lord bestow salvation now said the builders we pray thee O Lord prosper us now said the sons of Jessai Blessed is he which cometh in the name of the word of the Lord said the builders let them bless you from the house of the sanctuary of the Lord said David The Lord our God hath shined on us said the tribes of the house of Judah Bind the young lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin absurdly renders it puerum for a sacrifice of solemnity with chains till you have sacrificed him and poured out his blood upon the horns of the altar said Samuel the Prophet Thou art my God I will confess before thee thou art my God I will praise thee said David Samuel answered and said Praise ye all ye congregation of Israel confess before the Lord that he his good that his mercy endureth for ever This makes it not unreasonable to resolve that the whole Psalm belongs to David and that it was composed either by him or by some other in commemoration of his exaltation to and full possession of the Kingdom which being from a very low condition and other the like circumstances of improbability it was very fitly resembled by this of the stone which the builders refused c. whether that were a story of any real passage or whether onely an emblem and parabolical expression of what was here done and both that emblem and this real exaltation of David a most lively type of the humiliation and exaltation of the Messiah and his ascension and taking possession of heaven and so is made use of Matt. 21.42 Mar. 12.10 Luk. 21.17 Act. 4.11 Eph. 2.20 1 Pet. 2.4 and by way of Prophecy Isa 28.16 And to him it belongs more eminently and more compleatly than to David's person it could the tribes of Israel and Judah being not divided before and so not united by David whereas Christ of Jew and Gentile made one Church and so was most literally the chief corner-stone that coupled the walls and knit the building together which cannot so literally be affirmed of David Of this we have the confession of the Jews themselves Sol. Jarchi on Mich. v. 2. saith Out of Bethlehem shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the son of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so be the Psalmist saith the stone which the builders refused c. And so v. 15. the voice of joy c. Kimchi and Jarchi refer to the days of the Messiah as from the stones of Israel Gen. 29.24 they fetch their dream of their suffering Messias Ben Joseph or Ben Ephraim V. 27. Sacrifice The Hebrew word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily used for a festival but sometimes by metonymie signifies the sacrifice used at such times So Exod. 23.18 the fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of my feast but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my festival sacrifice saith the Chaldee So Isa 29.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behead or kill the sacrifices So Amos v. 21. where we reade I hate I despise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is most probably to be rendred your sacrifices for as what follows I will not smell in your solemn assemblies must be understood of the smoak of their sacrifice or their incense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation saith the Chaldee and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices and not of the days or assemblies themselves so the insuing verse is express Though you offer me burnt-offerings and meat-offerings I will not accept them So Mal. 2.3 the dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all probability of their sacrifices And thus have the Chaldee rendred it in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the young lamb for a festival sacrifice Of this 't is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bind it with cords as the sacrifice is wont to be when 't is killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the horns of the altar i. e. after 't is bound kill it and doe all other things preparatory to the offering it up till at last you lay it upon the altar and sprinkle the blood on the horns of it So Kimchi and Jarchi literally expound this of bringing the sacrifice bound till he came to the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Jewish Arab will have it signifie the continuance or being instant in sacrificing or bringing sacrifices The horns of the altar were on every corner of it Exod. 27.1 and so by sprinkling the blood on the horns of the altar was perhaps meant the sprinkling it round about so we know the appointment was Exod. 29.15 16. Thou shalt take the ram and thou shalt take his blood and sprinkle it round about upon the altar so Lev. 1.5 they shall sprinkle the blood round about upon the altar Or else sprinkling it on the horns was the shorter way see Lev. 4.7 18. and c. 8.15 and c. 9.9 and 16.18 and was by interpretation the sprinkling it round about every horn representing the side next that corner But for binding the sacrifice to the horns of the altar whilst it was killed we
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be happy and we in our Margent shall prosper So Deut. 29.9 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade ye may prosper and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be happy so Josh 1.7 the word is used in a place somewhat agreeable to this where to obedience this prosperity is promised see v. 8. And so Jer. 23.5 the King shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be successfull or prosper as the Chaldee and we reade it And this sense would much better accord with the Noun in this place than the former of good understanding rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good success for then the promise of finding favour and good success both in the sight of God and man would signifie his obtaining all his desires or requests that he makes to either his being loved and kindly treated by all and that a very fit reward for the just and mercifull man and under these two words all manner of felicity And so it would be of great affinity with that of Christ Blessed are the mercifull for they shall indefinitely obtain mercy But after all this endeavour to clear the interpretation of these words as they lie in our Copies it is worth observing how the LXXII have rendred them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provide fair or good or honest things for the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the other Greek Interpreters Aquila Symmachus and Theodotion appear to have done who render it by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider or mark From this reading of the LXXII there is little reason to doubt but the Apostle hath twice borrowed the phrase 2 Cor. 8.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing good things not onely before God but also before men exactly answerable to the LXXII here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise Rom. 12.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing good things before all men in both places applying it to works of mercy as here it is in giving and forgiving This repeated use of the phrase by the Apostle in all probability taken from hence makes it reasonable to propose this as the truer reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noun but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb in the imperative And thus indeed will it best agree with what goes before for that is visibly in the imperative mood though we render it in the future thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and find favour and then it regularly follows and provide good things before God and man by providing good things meaning our enterprising and acting such things as are esteemed good and commendable in the sight of God and man for this is but an explication of the finding favour and such beyond all others are works of justice and mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefaction and truth of which the Heathen said that they were the two things common to men with God Thus also it coheres with the former verse in the vulgar Hebrew dialect that being all along set in the imperative scheme Let not c. bind them write them c. and so also with the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trust thou And having the addition of so great an authority as that of the Apostle's to patronize it I shall adventure to prefer this reading and sense before any other wherein also 't is clear that all the Greek Interpreters render it V. 6. Direct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus or planus fuit signifies to make straight or plain the Arabick use it for explaining a difficulty in an Authour The word is frequently applied to paths or ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight paths Prov. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight ways chap. 16.25 thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain or campania or field rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain Josh 20. v. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain country Deut. 4.43 2 Chron. 26.10 Jer. 21.13 and 48.8 Hence the verb in Hiphil is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make plain Isa 45.2 and here and chap. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut straight as chap. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to straighten paths This the Apostle expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.13 to make straight paths for the feet i. e. removing all scandals or impediments out of them that the lame or weak be not turned out of the way which being there applied to the schism and heresie of the Gnosticks which was the seducing of so many the making straight paths is teaching and setting up and securing the profession of the true Catholick Doctrine against the scandals or seductions the false doctrines and unchristian practices brought in by them and in like manner so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut straight the word of truth 2 Tim. 2.15 teaching and defending clearing and plaining to others the word of truth the path that every man is to walk in in opposition to the heresies and scandals and seductions of false teachers And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.14 is to go in the path of plain Catholick doctrine which they opposed which there taught circumcision In consequence to all this the phrase here of God's making plain his paths must signifie God's removing all impediments out of his way all unevennesses ruggednesses out of his course affording him all things that be required to an easie and happy passage through the uncertainties or difficulties or encumbrances of this world conducting him safely and easily to his journeys end And the promise of that is here very fitly affixt to trusting on God and adhering to him acknowledging him in all our ways taking him for our safe conduct and steering all our actions by that compass which his word and providence directs us to V. 8. Marrow The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potavit irrigavit signifies watering making to drink moistening suppling It belongs primarily to watering of grounds and thence to cattel and to men and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink Psal 101.10 The LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care the word that signifies the whole provision of dyet and all that is usefull for any man and this in the greatest plenty They render it Hos 2.5 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are fit for one and in that place it is observable that after the mention of bread and water and wool and flax and oyle all the necessaries of daily use for food and rayment c. is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not my marrow as we render it here nor my drink as there for that was mentioned before but as a general word comprehending at least all that was not before named the Chaldee reade all my food the Syriack whatsoever was necessary
on the N. T. published 1657. with this Advertisement TO THE READER MY fear that these Additional Notes may fall into some hands which for want of sufficient acquaintance with the larger Volume may miss receiving the desired fruit from them hath suggested the affixing this Auctarium of two plain intelligible discourses the one prepared for an Auditory of the Clergy the other of Citizens or Laity and so containing somewhat of useful advice for either sort of Readers to whose hands this Volum shall come That it may be to both proportionably profitable shall be the prayer of Your Servant in the Lord H. HAMMOND THE PASTORS MOTTO The XI SERMON Preach'd to the Clergy of the Deanery of Shorham in Kent at the Visitation between Easter and Whitsuntide A.D. 1639. held at S. Mary-Cray 2 COR. 12.14 For I seek not yours but you THis Text hath somewhat in it seasonable both for the assembly and the times I speak in For the first It is the word or Motto of an Apostle Non vestra sed vos not yours but you transmitted to us with his Apostleship to be transcribed not into our rings or seals of Orders but our hearts there if you please to be ingraven with a diamond set as the stones in our Ephod the jewels in our breast-plate gloriously legible to all that behold us And for the second consider but the occasion that extorted from our humble Saint this so magnificent elogie of himself you shall find it that which is no small part of the infelicity of his successors at this time the contempt and vileness of his ministery a sad joyless subject of an Epistle which would have been all spent in superstruction of heavenly doctrine upon that pretious foundation formerly laid in dressing of those noble plants that generous vine Isa 5. that had cost him so much care to plant but is fain to divert from that to a comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parenthesis of two or three chapters long to vindicate himself from present danger of being despised and that even by his own children whom he had begotten in the Gospel but other pseudo's made up all of lying and depraving had debauch'd out of all respect to his doctrine or estimation to his person I should have given a S. Paul leave to have hoped for better returns from his Corinthians and now he finds it otherwise to have express'd that sense in a sharper strain of passion and indignation than Tullie could do against Antonie when on the same exacerbation he brake out into that stout piece of eloquence quid putem contemptumne me non video quid sit in moribus aut vitâ meâ quod despicere possit Antonius But there was another consideration which as it composes our Apostles style so it inlarges it with arguments all that he can invent to ingratiate himself unto them because this contempt of their Apostle was a most heinous provoking sin and withal that which was sure to make his Apostleship succesless among them And then though he can contemn reputation respect any thing that is his own yet he cannot the quaero vos seeking of them that office that is intrusted him by Christ of bringing Corinthians to heaven Though he can absolutely expose his credit to all the Eagles and Vultures on the mountains yet can he not so harden his bowels against his converts their pining gasping souls as to see them with patience posting down this precipice by despising of him prostituting their own salvation And therefore in this ecstatick fit of love and jealousie in the beginning of chap. 11. you may see him resolve to do that that was most contrary to his disposition boast and vaunt and play the fool give them the whole tragedy of his love what he had done and suffered for them by this means to raise them out of that pit force them out of that hell that the contempt of his ministery had almost ingulph'd them in And among the many topicks that he had provided to this purpose this is one he thought most fit to insist on his no design on any thing of theirs but only their souls Their wealth was petty inconsiderable pillages and spoil for an Apostle in his war-fare too poor inferior gain for him to stoop to A flock an army a whole Church full of ransomed souls fetched out of the Jaws of the Lion and Bear was the only honourable reward for him to pitch design on Non quaero vestra sed vos I seek not yours but you In handling which words should I allow my self licence to observe and mention to you the many changes that are rung upon them in the world my Sermon would turn all into Satyre my discourse divide it self not into so many parts but into so many declamations 1. Against them that are neither for the vos nor vestra the you nor yours 2. Those that are for the vestra but not vos the yours but not you 3 Those that are for the vos you but in subordination to the vestra yours and at last perhaps meet with an handful of gleanings of pastors that are either for the vestra yours in subordination to the vos you or the vos you but not vestra yours Instead of this looser variety I shall set my discourse these strict limits which will be just the doctrine and use of this text 1. Consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth of the words in S. Pauls practice 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end for which they are here mentioned by him 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how far that practice and that end will be imitable to us that here are now assembled and then I shall have no more to tempt or importune your patience First of the first S. Pauls practice in seeking of the vos you that his earnest pursâ—it of the good of his auditors souls though it have one very conpetent testimony from this place v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most willingly will I spend and be spent for your souls even sacrifice my soul for the saving of yours yet many other places there are which are as punctual and exact for that as this in this text nay 't is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek here but you shall find it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contend in many other places all the agonistical phrases in use among the antient Grecians cull'd out and scattered among his Epistles fetch'd from Olympus to Sion from Athens to Jerusalem and all little enough to express the earnest holy violence of his soul in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good fight as he calls his ministery running and wrestling with all the difficulties in the world and no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price or reward of all that industry and that patience but only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you gaining so many colonies to heaven But then for the non vestra not yours his absolute
an effect of a general belief but this subject of temperance and judgment to come agreed not with Felix his course of life His wife Drusilla was held by usurpation he had to led her away from her husband the King of the Emiseni saith Josephus and therefore he could hear no more of it he shifts and complements it off till another time and never means to come in such danger again to be converted for fear of a divorce from his two treasures his Heathenism and his Whore Thus was Agrippa converted from the shoulders upward which he calls Almost a Christian or as the phrase may be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little way Acts xxvi 28 convinced to the general truths in his brain but the lower half his heart and affections remained as Heathenish as ever And this is the third ground of practical unbelief that generalities can be cheaply believed without parting from any thing we prize The Doctrine of the Trinity can be received and thwart never a carnal affection as being an inoffensive truth Christ's sufferings and satisfaction for sin by the natural man may be heard with joy but particular application is very difficult That our obedience to every command of that Trinity must be sincere that we must forego all and hate our own flesh to adhere to so merciful a Saviour and express our love to the most contemptible Soul under Heaven as he hath loved us that we must at last expect him in majesty as a Judge whom we are content to hug and embrace in his humility as a Saviour This is a bloody word as Moses his wife counted the Circumcision too harsh and rough to be received into such pampered tender fleshy hearts The fourth ground is a general humor that is gotten in the World To take care of nothing but our reputations Nor God nor life nor soul nor any thing can weigh with it in the ballance Now it is a scandalous thing a soul blot to ones name to be counted an Atheist an arrant Infidel where all are Christians and therefore for fashions sake we will believe and yet sometime the Devil hath turned this humor quite the contrary way and made some men as ambitious of being counted Atheists as others of being Christians It will shortly grow into a gentile garb and part of courtship to disclaim all Religion in shew as well as deeds Thus are a world of men in the World either profest Atheists or Atheistical Professors upon the same grounds of vain-glory the one to get the other to save their reputation in the World Thus do many men stand up at the Creed upon the same terms as Gallants go into the field that have but small maw to be killed only to keep their honor that they might not be branded and mocked for cowards And yet certainly in the truth these are the veriest dastards under Heaven no worldly man so fearful of death or pious man of hell as these are of disgrace The last ground I shall mention and indeed the main of all is The subtlety and wiliness of the Devil He hath tried all his stratagems in the World and hath found none like this for the undermining and ruining of Souls to suffer them to advance a pretty way in Religion to get their heads full of knowledge that so they may think they have faith enough and walk to hell securely The Devil 's first policies were by Heresies to corrupt the Brain to invade and surprize Christianity by force but he soon saw this would not hold out long he was fain to come from batteries to mines and supplant those Forts that he could not vanquish The Fathers and amongst them chiefly Leo in all his writings within the first Five hundred years after Christ observe him at this ward Vt quos vincere ferro flammisque non poterat cupiditatibus irretiret sub falsâ Christiani nominis professione corrumperet He hoped to get more by lusts than heresies and to plunge men deepest in an high conceit of their holy Faith He had learned by experience from himself that all the bare knowledg in the World would never sanctifie it would perhaps give men content and make them confident and bold of their estate and by presuming on such grounds and prescribing merit to Heaven by their Lord Lord even seal them up to the day of damnation and therefore it is ordinary with Satan to give men the tether a great way lest they should grumble at his tyranny and prove Apostates from him upon hard usage Knowledg is pleasant and books are very good Company and therefore if the Devil should bind men to ignorance our Speculators and Brain-Epicures would never be his Disciples they would go away sadly as the young man from Christ who was well affected with his service but could not part with his riches Mat. xix 22 So then you shall have his leave to know and believe in God as much as you please so you will not obey him and be as great Scholars as Satan himself so you will be as prophane The heart of Man is the Devils Palace where he keeps his state and as long as he can strengthen himself there by a guard and band of lusts he can be content to afford the out-works to God divine speculation and never be disturbed or affrighted by any enemy at such a distance Thus have you the grounds also whereupon true Faith which is best defined a spiritual prudence an application of spiritual knowledg to holy practice should be so often wanting in men which are very knowing and the fairest Professors of Christianity Now lest this discourse also should reach no further than your ears lest that which hath been said should be only assented to in the general as true not applied home to your particular practices and so do you no more good than these general professions did here to the Jews only to prove you perjur'd Hypocrites swearing falsly whilst you say the Lord liveth we will endeavour to leave some impression upon your hearts by closing all with Application And that shall be in brief meekly to desire you and if that will not serve the turn by all the mercies of Heaven and horrors of Hell to adjure you to examine your selves on these two interrogatories which my Text will suggest to you First Whether you are as good as the Jews here Secondly Whether you are not the best of you altogether as bad For the first the Jews here said the Lord liveth were very forward to profess and 't were some though but a low measure of commendation for us to be no worse than Jews Let there go a severe inquisition out from the Royal Majesty over the whole Court or at least from every particular man upon himself and bring in an impartial Verdict whether there be not some amongst you that are not come thus far as to say The Lord liveth Some are so ingaged in a trade of
for the greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sublimity that any Rhetorician could strain for And Demetrius Phalareus commends the Pentateuch to Ptolomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as the most Philosophical accurate discourse he had ever heard of And if by chance any scraps or shreds of knowledge were ever scattered among the Gentiles they certainly fell from the Chaldaeans table from whence in time the poor beggarly World gathered such Baskets-ful that they began to feed full and be in good likeing and take upon them to be richer than their Benefactors and Athens at last begins to set up as the only Vniversity in the World But 't is Austins observation that 't was in respect of Christ and for the propagation of the Church that learning was ever suffered to travel out of Jewry Christ was to be preached and received among the Gentiles and therefore they must be civiliz'd before-hand lest such holy things being cast abruptly before swine should only have been trampled on or as Moses his Books falling among the Poets have been only distorted into Fables turned also into Prodigies Metamorphoses and Mythical Divinity Cum enim prophetae c. Vnder Abraham and Moses whilest the learning and the Sermons of the Prophets were for Israels use the Heathen World was as ignorant as irreligious but about Romulus his time when the Prophecies of Christ which belonged also to the Gentiles were no longer whispered but proclaimed by the mouth of Hosea Amos Isaiah Micah and Jonas from the reign of Vzziah to Hezekiah Kings of Judah then also began learning to flourish abroad among the Nations to dilate it self over the World Greece began to hearken after wisdom and brag of its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thales and the like ut fontes divinae humanae sapientiae pariter erupisse videantur That then secular knowledge might dare to shed it self among the Nations when Christ began to be revealed the expectation of the Gentiles 'T were an infinite discourse to present unto you the like proceedings through all Ages the continual marriages the Combinations and never any divorce betwixt Learning and Religion The Fathers before mentioned are large in drawing it down to our hands in tables of collateral descent throughout all generations and I hope the present state of the World will sufficiently avouch it For what is all the beggarly skill of the Arabians in Physicks and the Mathematicks all the Cabalisms of the Jews in summ all the rather folly than wisdom that either Asia or Africa pretend to what hath all the World beside that dare look a Christian in the face I doubt not but this corner of Europe where we live may challenge and put to shame nay upbraid the ignorance of the learnedst Mahometan and be able to afford some Champions which shall grapple with the tallest Giant with the proudest Son of Anak that Italy can boast of I will hope and pray and again dare to hope that as all Europe hath not more moderation and purity of Religion than this Kingdom so it never had a more learned Clergy never more incouragement for learning from Religion never more advantages to religion from learning But all this while we hover in the air we keep upon the wing and talk only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at large and in Thesi we must descend lower to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hypothesis here where heed is to be taken to the Pharisee to the Doctor in my Text. The Disciples were but Fishermen and Mechanicks illiterate enough and yet a word of theirs shall more sway mine assent and rule my faith than the proudest dictates out of Moses Chair And thus indeed are we now adays ready to repose as much trust in the Shop as in the Schools and rely more on the authority of one Lay-Professor than the sagest Elders in theirs or our Israel Learning is accounted but an ostentatious complement of young Scholars that will never bring the Pastor or his Flock the nearer to the way toward Heaven But to recal our judgments to a milder temper we are to learn from Clemens that although the Wisdom of God and Doctrine of the Gospel be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to maintain and fence and authorize it self yet even Philosophy and secular learning is of use nay necessity to defeat the treacheries and sophisms and stratagems of the Adversary And although the truth of Scripture be the bread we live on the main staâ—f and stay of our subsistence yet this exoterical learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sophronius calls them this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Schools must be served in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as cates and dainties to make up the Banquet nay they are not only for superfluity but solid and material uses 'T was a custom of old saith Dionysius Halic to build Cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never far from some Hill or Mountain that beside the natural strength the hold from the foundation they may receive some security and safeguard from so stout and tall a Neighbour thus will it stand us upon so to build our Faith upon a Rock thâ—â— we may also have some shelter near us to fence and fortify our Fabrick when the wind or tempesâ— shall arise Had not Peter indeed and the rest at Christs call left their ignorance with their nets and trades had they not been made Scholars as well as Disciples all trades promiscuously might justly have challenged and invaded the Pulpit and no man denied to preach that was able to believe Buâ— you are to know that their calling was an inspiration they were furnish't with gifts as well as graces and whatever other learning they wanted sure I am they were the greatest Linguists in the World Yea the power and convincing force of argument which the Heathen observed in Peter made them get the Oracles to proclaim that he had learnt Magick from his Master To drive the whole business to an issue in brief take it in some few Propositions 1. There is not so great a dependence betwixt learning and religion in particular persons as we have observed to be in Ages and Countries so that though plenty of knowledge be a symptom or judiciary sign that that Church where it flourishes is the true Church of God yet it is no necessary argument that that man where it in special resides is the sincerest Christian for upon these terms is the wisest man the Scribe the disputer of the World the loudest braggers of Jews or Grecians are found guilty of spiritual ignorance 1 Cor. 1. as the last part of our Discourse shall make evident 2. Matters of Faith are not Vltimò resolubilia in principia rationis therefore not to be resolved any farther than the Scriptures they are not to beg authority from any other Science for this is the true Metaphysicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mistress and commandress of all other knowledges which must perpetually do their
that undertaking sort of people the peremptory expounders of depths and prophecies In the mean time we have places enough of plain prediction beyond the uncertainty of a guess which distinctly foretold this blessed Catholick Truth and though Peter had not markt or remembred them so exactly as to understand that by them the Gentiles were to be preach'd to and no longer to be accounted prophane and unclean Act. x. yet 't is more than probable that the devil a great contemplator and well seen in prophecies observ'd so much and therefore knowing Christs coming to be the season for fulfilling it about that time drooped and sensibly decayed lost much of his courage and was not so active amongst the Gentiles as he had been his oracles began to grow speechless and to slink away before hand lest tarrying still they should have been turned out with shame Which one thing the ceasing of Oracles though it be by Plutarch and some other of the Devils champions refer'd plausibly to the change of the soyl and failing of Enthusiastical vapours and exhalations yet was it an evident argument that at Christs coming Satan saw the Gentiles were no longer fit for his turn they were to be received into a more honourable service under the living God necessarily to be impatient of the weight and slavery of his superstitions and therefore it concern'd him to prevent violence with a voluntary flight lest otherwise he should with all his train of oracles have been forced out of their coasts for Lucifer was to vanish like lightning when the light to lighten the Gentiles did but begin to appear and his laws were out-dated when God would once be pleased to command Now that in a word we may more clearly see what calling what entring into covenant with the Gentiles is here meant by Gods commanding them we are to rank the commands of God into two sorts 1. common Catholick commands and these extend as far as the visible Church 2. peculiar commands inward operations of the spirit these are both priviledges and characters and properties of the invisible Church i. e. the Elect and in both these respects doth he vouchsafe his commands to the Gentiles In the first respect God hath his louder trumpets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. xxiv 31 which all acknowledge who are in the noise of it and that is the sound of the Gospel the hearing of which constitutes a visible Church And thus at the preaching of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Heathens had knowledge of his Laws and so were offered the Covenant if they would accept the condition For however that place Acts i. 25 be by one of our writers of the Church wrested by changing that I say not by falsifying the punctuation to witness this truth I think we need not such shifts to prove that God took some course by the means of the Ministry and Apostleship to make known to all Nations under Heaven i. e. to some of all Nations both his Gospel and Commands the sound of it went through all the earth Rom. x. 18 cited out of the xix Psal verse 4 though with some change of a word their sound in the Romans for their line in the Psalmist caused by the Greek Translators who either read and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else laid hold of the Arabick notion of the word the loud noise and clamour which hunters make in their pursuit and chase So Mark xiv 9 This Gospel shall be preached throughout the world So Mark xvi 15 To every creature Matth. xxiv 14 in all the world and many the like as belongs to our last particular to demonstrate Besides this God had in the second respect his vocem pedissequam which the Prophet mentions a voice attending us to tell us of our duty to shew us the way and accompany us therein And this I say sounds in the heart not in the ear and they only hear and understand the voice who are partakers as well of the effect as of the news of the Covenant Thus in these two respects doth he command by his word in the Ears of the Gentiles by giving every man every where knowledge of his laws and so in some Latine Authors mandare signifies to give notice to express ones will to declare or proclaim And thus secondly doth he command by his spirit in the spirits of the elect Gentiles by giving them the benefit of adoption and in both these respects he enters a Covenant with the Gentiles which was the thing to be demonstrated with the whole name of them at large with some choice vessels of them more nearly and peculiarly and this was the thing which by way of Doctrine we collected out of these words but now commands Now that we may not let such a precious truth pass by unrespected that such an important speculation may not float only in our brains we must by way of Application press it down to the heart and fill our spirits with the comfort of that Doctrine which hath matter for our practice as well as our contemplation For if we do but lay to our thoughts 1. the miracle of the Gentiles calling as hath been heretofore and now insisted on and 2. mark how nearly the receiving of them into Covenant concerns us their successors we shall find real motives to provoke us to a strain and key above ordinary thanksgiving For as Peter spake of Gods promise so it is in the like nature of Gods command which is also virtually a promise it belonged not to them only but it is to you and your children and to all that are afar off even as many as the Lord our God shall call Acts ii 39 From the first the miraracle of their calling our gratitude may take occasion much to enlarge it self 'T is storied of Brasidas in the fourth of Thucydides that imputing the Victory which was somewhat miraculous to some more than ordinary humane cause he went presently to the Temple loaded with Offerings and would not suffer the gods to bestow such an unexpected favour on him unrewarded and can we pass by such a mercy of our God without a spiritual Sacrifice without a daily Anthem of Magnificats and Hallelujah's Herodotus observes it is as a Proverb of Greece that if God would not send them rain they were to famish for they had said he no natural Fountains or any other help of Waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what God from above sent So saith Thucydides in the fourth of his History there was but one Fountain within a great compass and that none of the biggest So also was Aegypt another part of the Heathen World to be watered only by Nilus and that being drawn by the Sun did often succour them and fatten the Land for which all the Neighbours fared the worse for when Nilus flowed the Neighbouring Rivers were left dry saith