all this while these people continued in their Ceremonial Services all that time they offered Sacrifice even forty years Act. 7.42 and let it be enquired whether many of us have not continued in our sins perhaps forty fifty and sixty years and more yet mean time have covered our sins under fasting and prayer and hearing and receiving the Sacrament Beloved I blame not these good Ordinances of God but if they be empty of the inward form if men fast yet continue in their sins it 's abominable it 's no acceptable service unto God This will appear Zach. 7. The people fasted and mourned threescore and ten years and yet pleased not God nor fasted unto him Observ 4. Notwithstand they see what manner of God the Lord is in his works of power mercy justice faithfulness c. yet they consider it not nor lay it to heart but go on frowardly in their own ways and continue long in their sins Thus the mercy and goodness of God which should lead men to repentance Rom. 2.4 even that by accident hardens men as it did Pharaoh when he saw that the rain hail and thunder was ceased he sinned yet more and hardned his heart Exod. 9.34 O Beloved is it not so with us Psal 55.19 because they met with no changes therefore they fear not God Jer. 48.11 Moab hath not been emptied from vessel to vessel 't is a sad thing that that means which the Lord useth to mollifie melt and soften men should be abused to the hardening of them Observ 5. The Lord takes notice how long we continue in our sins so he does of these Fathers of the Hebrews Observ 6. The examples of others who have sinned and continued in sin should deter us from sin and continuance in it especially those whose punishment is recorded in the holy Seriptures We are wont in other things to take warning by our neighbours harms Proximus Vcalegon And so it ought to be with us when iniquity burns like a fire when his judgements are in the earth the inhabitants of the earth should learn righteousness Esay This the Lord aims at in his punishment of sin All Israel shall hear and fear and do no more wickedly Observ 7. Gods patience and long suffering is great towards sinful men to see if they will return and repent so patient he was toward the old world Gen. 6.3 Neh. 9.28 29 30. Jer. 36.23 4. The holy Ghost saith to day if ye will hear his voice harden not your hearts as in the provocation as in the day of temptation in the wilderness where your Fathers tempted me c. This fourth general Divine truth is contained in the dissimilitude and unlikeness which the Lord requires to be in the Hebrews and us in regard of that pattern and example of provocation and temptation of God Observ 1. Israel in their deliverance out of Egypt passage through the wilderness and entrance into the land of Canaan carried the type either of our conversion and inward progress toward salvation or else of our Apostacy and condemnation the Apostle notes them both 1 Cor. 10.1 2. For that state is called status inconsistens the inconsistent estate the unsettled condition of the childhood Cadesh Barnea Observ 2. The Fathers of the Hebrews or many of them who fell away had a spiritual work begun in them 1 Cor. 16.1 1. Heb. 4.1 2. Observ 3. Those things which are historically written are not bare Histories but written for our spiritual admonition Rom. 15.4 1 Cor. 10.6 Now these things were our examples to the intent we should not lust after evil things as they also lusted Observ 4. There are divers patterns of sin See Notes on Rom. 5. Of punishment ibidem Of Grace and life Adam S. Paul Repreh Who rather imitate the first Adam than the second Exhort Choose the good God's patience is great and his suffering long towards penitent men If they return not they must perish in their sin NOTES AND OBSERVATIONS UPON HEBREWS III. 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I was grieved with that generation and said They do always erre in their hearts and they have not known my wayes So I sware in my wrath They shall not enter into my rest HItherto we have heard the Apostle's dehortation of the Hebrews from the evil of sin disswaded from vers 7 8 9. Come we now to the effects of the sin upon the Lord himself and from him redounding unto the sinners themselves wherein we have these truths 1. The Lord was grieved with that Generation 2. The Lord said They always err in their hearts 3. They have not known his ways 4. The Lord sware in his wrath that they should not enter into his rest 1. The Lord was grieved with that Generation Quaere 1. What Generation that was 2. What grief is and how the Lord was grieved with that Generation 1. The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Psal 95. it signifieth either 1. A time or age which is either seculum a generation the duration is from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Or the men of a Generation Esay 53. Who shall declare his Generation some understand it of Christ's miraculous nativity as such as cannot be uttered but the Prophet is rather to be understood to speak of the seed posterity and generation of the Son which should be innumerable so that hereby should be fulfilled the promise unto Abraham Gen. 15.5 So shall thy seed be so generation is used Gen. 7.1 Deut. 29.22 and 32.5 Judg. 2.10 2. By Generation may be understood a succession of evil men as Matth. 23.35 36. All these things shall come upon this generation what we have following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Demonstrative is not in Psal 95. in the Hebrew but is extant in the Septuagint out of whose Translation the Apostle had it and the same is extant in the Hebrew where the story is repeated Deut. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically This generation this evil this evil generation 2. What is meant by God's grieving The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be dashed against as the waves dash against the banks of the Sea from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bank or shore as the raging Sea the flood of ungodly men or men of Belial dash against the Lord who setteth bounds to the Sea or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burden as the Lord complained I am burdened by you as a cart laden with sheaves Amos 2.10 The word in the Psalm which we render to grieve or to bear with sadness grief tediousness and irksomeness Jerome turns the word displicuit mihi generatio illa that generation displeased me others turn it Litigavi or rixatus sum I strove or contended with them Others and of them Pagnine taedio pertuli generationem illam I bare that generation with irksomness and
in their hearts although their outward and ordinary demeanour were in a sort agreeable to the truth of God As the Planets are carried about with the common motion of the first Mover yet every one steers his own proper motion and therefore Jude v. 13. calls such wandering stars for whom is reserved the blackness of darkness for ever Exhort 1. To that which ye read Isai 46.8 Redite praevaricatores ad cor there the Lord speaks with those who return to their heart Psal 85. 2. They have not known Gods wayes These words are the second part of the Lords censure of these impenitent and unbelieving men and may be considered as the reason of the former why they erre in their hearts viz. because they know not Gods ways Quaere What is here meant 1. by the Lords wayes 2. what is to know or not to know them 1. By the wayes of the Lord are sometimes meant his Commandments sometimes his marvellous works undertaken and wrought for his peoples sake Sometimes mercy and truth which are all his wayes wherein he walks toward men Psal 25. All the wayes of the Lord are mercy and truth Sometimes the wayes of the Lord are those wherein he would that men should walk towards him Gen. 18. 2. No man can be said simply not to know these wayes of God for by Nature men know the Law of God Rom. 2. Nor can any man be said to be wholly ignorant of them but a speculative or contemplative knowledge is not here understood but such knowledge as is with affection and approbation and love and suitable to the truth and so Jer. 16. Thy Father judged the cause c. and was not this to know me saith the Lord The Reason why they are said not to know God wayes is because they are hardened in their own evil wayes for while men are unconverted and continue so they cannot know the truth of God Dan. 9.13 Observ 1. Some wayes of God there are which impenitent and wicked men nor know nor can know 1 Cor. 2.9 10. Rev. 2.17 Observ 2. The fountain of controversies in the Church when disobedient men dare undertake to lead the disobedint Coeci Coecos Rebellious and wicked men know not the wayes of God neither of his Law nor of his Gospel Jer. 5.4 2 Thess 1.8 Job 24 13-16 They have ears and hear not eyes and see not The Sodomites could not find the door Observ 3. As men by rebellion and disobedience come to be ignorant and not to know Gods ways so by obedience and walking in the wayes of God men come to know Gods wayes Thus God gave wisdom to Solomon 1 King 3. and to all good men Eccles 2.26 Vobis datum nosse mysteria Matt. 13.11 Psal 50. ult Isa 58.2 Coloss 1.10 Repreh 1. The great pains that many take in their disobedience to know Gods wayes c. who get in at the window like a thief Repreh 2. Who reject the knowledge of Gods wayes Depart from us for we desire not the knowledge of thy wayes Observ 4. From the inference of the former from the latter whereof it is the Reason for they have not known c. Hence it appears that the wayes of God ought to be the rule of mens hearts Exhort Know Gods wayes and walk in them enquire as the Queen of Sheba Object How shall I obey except I know Means How shall we know the wayes of God Men are pointed unto different wayes surely there is a knowledge of Gods wayes which every man may have Mich. 6.8 Jer. 6.16 What is that old way surely it is that wherein our Old Father Abraham walked and taught his children to walk in it Gen. 18.19 in this way if we walk with joy and chearfulness that of Isai 64.4 5. will be fulfill'd unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. So I sware in my wrath They shall not enter into my rest Hitherto we have heard Gods censure upon the disobedient and unbelievers now followeth his final sentence against them So I sware c. In which words we have as the Logicians speak 1. Res Testata 2. Testimonium 1. Res Testata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they shall enter into my rest 2. Testimonium I sware in my wrath Both these may be resolved into these Divine Truths 1. God hath his rest 2. Disobedient men shall not enter into Gods rest 3. God swears they shall not enter c. 4. God swears in his wrath they shall not c. 5. The disobedient men provoked him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he sware in his wrath c. or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both The first of these and indeed all of them the Apostle opens more fully in the remaining part of this Chapter as also in the next and therefore I shall now speak briefly of it and the rather because being led by the Apostle's clew and method I shall have occasion often to speak of it The word here turned Rest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Rest and answers in the Psalm 95. unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a repose after labour This is either 1. figurative or else 2. proper and real The figurative Rest the holy Land City Sanctuary Exod. 31.13 Ezech. 20.12 was shadowed in the Sabbath or seventh day so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.2 See Notes on Matt. 24. ad finem Joshuah David Solomon These were all figures of Christ and the Rest they spake of figured the spiritual Rest which is Christ himself in the Spirit In Rest are two things 1. ceasing from labour 2. quiet repose in good This Rest the Lord calls his My Rest so he calls the Sabbaths his Sabbaths Exod. 31.13 And the Holy Land another figure of that Rest the Lord calls his Land Levit. 25.23 And all these and what ever other types there are prefigured Christ unto us who is the true Rest whom God the Father owns as his Matt. 17.5 This is my well beloved Son and therefore Isai 58.13 the Lord having enjoyned the keeping of a Sabbath he presently explains what he means by it even Christ himself Observ 1. Hence then it appears that Christ is the true Rest whereof so much is spoken both in this and the following Chapter and that the Father owns him as his Rest Observ 2. Christ gives the Rest Matt. 11.28 Observ 3. They who were redeemed and called out of bondage and Aegyptian slavery supported and defended against their enemies in order to a Rest may possibly through their own default forfeit and lose that Rest and be debarred from entring into that Rest 1 Cor. 10.5 Jude v. 5. The guests who were called must not taste of the Supper Observ 4. Many thousands of men and women may be deprived of this Rest and punished with the loss of it in one age O the vain confidences of foolish men who because God hath done some notable
vile person shall be no more called liberal nor the churle said to be bountiful For the vile person will speak villany and accordingly shall be accounted vile As his name is so is he Nabal is his name and folly is with him 1 Sam. 25.25 and v. 8. The liberal person deviseth liberal things and by liberal things he shall stand as his life is so he shall be accounted It was prophesied of him Esay 11.3 He shall not judge after the sight of his eyes if he had he would have judged the Scribes and Pharisees holy men according to their profession and glorious ostentation of holiness but he knew their hearts and inward thoughts accordingly denounced woes against them Wo to you Scribes and Pharisees Hypocrites He judged not according to the hearing of the ears for when some came to insinuate themselves into him under fair pretences Master we know that thou art true and teachest the way of God in truth neither carest thou for any man nor regardest thou the persons of men though the words were true yet he judged not according to these pausible insinuations but he perceiving their wickedness said why tempt ye me ye Hypocrites Mat. 22.17.18 Obser 3. This discovers the false judgment of many who judge unjustly of things and persons as when we call an action in it self indifferent good by name and esteem our selves the better for performing of them Thus men call abstinence from meat which of it self and in it self is indifferent by the name of a fast whereas indeed abstinence from sin is the true fast and therefore the Lord justly reproves the Jews and I believe he may as justly many of us Esay 58. for their false judgment They seek me daily saith he and delight to know my wayes i. e. judgment and justice as a Nation that did Righteousness and forsook not the ordinance of their God They ask of me the Ordinances of Justice and delight in approaching to God And thence it was that they judged highly of themselves as if God in justice could not but respect them for it and just so do we we think we have done God some notable good service when we have kept such a fast as they did yea we are ready to expostulate with our God Wherefore have we fasted and thou seest not wherefore have we afflicted our souls and thou takest no knowledge we expect God should upon these performances presently subdue all our enemies and return our prosperity But what 's the answer of the Lord unto them Behold saith he in the day of your fast ye find your own pleasure ye fast from meat and macerate your bodies mean time ye cocker and make much of your own lusts as covetousness and pride and wrath and fleshly delights and pleasures ye whip the the cart only and let the horses go free Is it not thus with many of us are not many of them more cholerick and passionate and proud after their day of humiliation than before and think it a great credit that they have sate so many hours and eat nothing not considering that in God's judgment a fast requires the emptying of our selves of our lusts and doing our Christian duties not only the abstinence from meat and therefore vers 4. Behold saith he ye fast for strife and debate and to smite with the fist of wickedness is this the fast that I have chosen for a man to afflict his soul for a day A like errour in judgment we commit when we call things in themselves good by the names of the best things as I observe it and you may that we call Prayer hearing the Word the receiving of the Sacrament by the names of God's Ordinances they are indeed ordained of God but I never read them called so in Scripture yet magnifie these under that name and judge highly of our selves for the performance of these yet as the Papists glory in opere operato as they call it while mean time we neglect those which the Lord calls his Ordinances i. e. his Commandments so ye shall find them called Levit. 18.4 Ezech. 11.2 Psal 99.7 See how the Lord discovers this false judgment and false righteousness they pleased themseves in their long Prayers Esay 1.15 20. hearing the word Ezech. 33.30 receiving the Sacrament Luk. 13.26 27. 3. Justice and judgment are fallen in the earth ye shall see the truth of this Esay 59. where the Prophet describes the state of things in the world before Christ's Kingdom be erected in judgment and justice and before he rules in us None calleth for justice nor any pleadeth for truth their works are works of iniquity wasting and destruction are in their paths The way of peace they know not and there is no judgment in their goings they have made them crooked paths whosoever goes therein shall not know peace Therefore is judgment far from us neither doth justice overtake us we look for judgment but there is none for salvation but it is far off from us In transgressing and lying against the Lord and departing away from our God Judgment is turned away backward and Justice standeth afar off for truth is fallen in the streets and equity cannot enter yea truth faileth and he that departs from evil maketh himself a prey or is accounted a mad man And the Lord saw it and it displeased him that there was no judgment It is somewhat a long but a most pertinent description of our times wherein we have lost the true estimate and judgment of things as the Prophet there complains Now when Judgment and Justice are fallen what is set up what else but spiritual wickedness in heavenly things spiritual pride and high mindedness high opinions of our own knowledge our own made-holiness outward shews of Religion whether they be pompous and glittering Ceremonies wherein some men place all their Religion or outward ostentation of zeal without knowledge or common honesty and what ever else exalts it self against the Justice and Judgment of Jesus Christ of all which our Lord passeth a common judgment Whatsoever is high among men is an abomination before God Luk. 16.15 Which is done commonly one of these wayes when either 1. We call an action indifferent by the name of an action simply good or 2. When we call a good action by the best name or 3. When we call that which is evil by a good name This discovers that abominable partiality which reigns among false Christians in place of the Judgment and Justice of Jesus Christ they judge unrighteous judgment and that both in respect of things and persons ye have this prophesied of to be under the Gospel whereas the Prophet Esay had described Christ's Kingdom chap. 4. chap. 5. He discovers their degenerate and apostate condition and denounceth a woe upon them for their covetousness v. 8. their drunkenness v. 11. and â— 20. Wo unto them that call evil good and good evil Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wâ—â— pronounce judgment of
or if I have laid wait at my neighbours door then c. for this is an heinous crime an iniquity to be punished by the Judges for it is a fire that consumes to destruction and would root out all mine increase Job 31.11 12. where mark how God the Judge frustrates the ends men aim at in these foolish and wicked actions they aim at increase of Children and these practises root out their increase and so the Lord threatens those who commit this folly and wickedness Lev. 20.20 They shall bear their sin they shall die Childless and again vers 21. They shall dye Childless Exhort Be faithful to our Maker who hath vouchsafed to style himself our husband Sign Vxor coruscat radiis mariti Can we appeal unto him as the Church does Psal 44. Means against Adulteries and Fornications against our God They are both of one kind and the same means will be serviceable for the avoiding of both 1. froward thoughts seperate from God Wisd 1.3 therefore Esay 55.7 Let the wicked man forsake his wayes and the unrighteous man his thoughts c. and return unto me 2. Bacchus Venus Vinum cause and promove this sin 3. There is a drunkenness that is not with wine even a drunkenness with vain and false Opinions 4. Fulness of bread even the word which they practise not therefore it follows 5. Abundance of idleness 6. Above all look to our eyes Oculi sunt in Amore Duces Num. 15.38 Exhort To live soberly temperately and chastly holily and righteously in the time of our health wealth honour and generally in the time of our prosperity it will be our great solace and comfort when any calamity befalls us This was Job's Consolation in the midst of all his miseries and afflictions Job 31. and Hezekiah when the Prophet told him he must now die Yea to shame many who would be thought and called Christians yet spend their time of prosperity in riot lasciviousness and unchastity Zenophon gives them far better counsel when he saith That God is most of all to be worshipped and served in our prosperity when all things go well with us that we may the more securely trust in him when adversity befalls us that we may then call upon him with greater confidence and assurance to be heard of him when we have so lived that we know that he is propitious good and loving to us Out of the heart proceed Thefts Our Lord in the former word discovered that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The evil concupiscence which is called the lust of the flesh 1 Joh. 2. He now makes discovery of another evil concupiscence which is called the lust of the eyes The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render theft our English word is from the Saxon which hath affinity with the Latin ferre or auferre to bear or carry away as also with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a thief And because what is stoln is anothers the thief hides what he steals whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide Theft largely understood is an unlawful taking away of that which is anothers whether it be done secretly and so he who offends is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or openly and violently and so he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have both together Joh. 10.1 Reason It is first forged there for when the eye makes report of what is desirable unto the heart the heart consents and so follows the eye Josh 7. Achan confesseth this method of thievery unto Joshua Obser 1. The heart is a den of thieves Obser 2. A man may be an arrant thief yet non contrectare rem alienam not handle not touch his neighbours goods When thou sawest a thief then thou consentedst to him Psal 50.21 The thief enters in at the windows The Lord presently adds these things hast thou done they are res gestae things which the man hath done though he never put forth his hand to do them Mich. 2.1 2. This is a truth so well known that even out of the dictates of the Law of Nature a Civilian reports it Aulus Gellius lib. 1. cap. 18. quam castè quam religiosè c. we must not omit saith he how chastly how religiously theft hath been defended by our wisest Lawyers Then he tells us out of Sabinus Meminisse debemus furtum sine ulla quaque attrectatione fieri posse sola mente atque animo at furtum fiat annitente Latro est etiam antequam inquinet manus saith Seneca and the same fecit quisque quantum voluit And that of the Poet Has patitur poenas peccandi sola voluntas Nam scelus intrà se tantùm qui cogitat ullum Facti nomen habet Obser 3. There are distinct Dominions Rights and proper Interests in Temporal Things how else can there be thefts since theft is the taking away of that which is anothers if it be anothâ—rs then hath that other a proper right in it which he may call his he hath Dominion over it power to use it spend it alien or sell it Hence it is that the Lord requires in every believer contentation 1 Tim. 6.8 That having food and rayment he be therewithal content Yea the Lord will that every one be provident for time to come Prov. 30.25 The Ants prepare their meat That he may make provision for himself and his house that he be not burdensome to others 2 Cor. 8.12 13. Yea so provident a man ought to be that he may have wherewith to defray publick charges of the Common-wealth Mat. 22.21 that he may supply the necessities of the poor Saints according to brotherly love 2 Cor. 8.12 That he may have to give to him that needeth Eph. 4.28 according to common love Now where there is no proper interest no meum tuum in the world no man could call any thing his own or use it spend or sell it nor should any man have any estate wherewithal he should be content nor would there be any buying or selling giving or receiving borrowing or lending Obser 4. This Right is not founded in Grace so that a man who hath Grace may take away that which is another mans who hath no Grace Our Lord determin'd this long ago when he forbad his own Gracious People to intermeddle with the Land of the graceless Edomites Moabites and Ammonites and that they should by no means invade their possessions and his reason is convictive Deut. 2. which yet will appear more forcible if we consider the end why the Lord gives his temporal good things to graceless men That they might seek out God that they may repent Rom. 2. Know'st thou not that the goodness of God leads thee to repentance If these two things be granted that the Dominion and Right unto temporal things is founded in Grace 2. That a man may be his own judge who is
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
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
from the meer litteral meaning of these words Lift up Another meaning they must have than that which our carnal conceit of the letter carries which we shall happily find out if we force not a sence upon the words according to our own fancies but follow herein the clew and guidance of his Spirit who spake them The wood ye know 't is hardly riven till we find out the grain then we easily cleave it There is a vein also for the Silver and a place for the gold Joh. 28.1 Prov. 2.4 5. but it lies hid and is not easily found but if we seek wisdom as silver and search for her as for hidden treasures then shall we understand the fear of the Lord and find out the knowledge of our God Wherefore that we may attain unto the meaning of the words we must understand that because Spiritualia non habent proprium nomen by flesh and meat and drink and blood are to be understood Spiritual things which are such in respect of the Soul as meats and drinks are in regard of the Body And therefore by consequence eating and drinking must be such inward and spiritual actions of the Soul undertaken for the well being of it as outward and corporal eating and drinking are for the sustenance of the body And thus the Gold is pure and purged from the Dross the Corn from the Husks the Wine from the Lees the Spiritual Sence from the literal and fleshly Ye have in the Text A spiritual Feast with the bill of fare vers 55. The quality of the guests who are partakers of it vers 56. There are in the words these severals 1. Christ's Flesh is truly meat 2. Christ's Blood is truly Drink 3. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ 4. He that eateth Christ's Flesh and drinketh his Blood Christ abideth in him 5. He that eateth Christ's Flesh and drinketh his Blood abideth in Christ and Christ in him Which points before I come to handle in particular we must know what 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed and those of the same stock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It s referred sometimes to the whole sentence and serves for confirmation of it So Matth. 26.73 They that stood by said to Peter truly thou also art one of them 2. Sometimes it s referred to some one word of the sentence only And thus two ways either 1. Opposed to that which is falsly such as it is said to be Or 2. That which is opposed to that which is indeed truly such as it is said to be yet but typical and in a Figure 1. As it is opposed to that which is falsly such as it is said to be So there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 7.40 Mar. 11.32 And these are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 24.24 Thus truth and a lye are opposed Joh. 2.21 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn truly or indeed Joh. 7.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet indeed opposed to false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free indeed Joh. 8.36 opposed to false freedom so taken on to disobedient knowledge 2 Sam. 14.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widows indeed 1 Tim. 5.3 and 5.16 Such was Anna opposed to wanton widows Ministers of God opposed to Ministers of Sathan all things double 2. As it is opposed to that which is indeed and truth such as it is said to be yet but typical and in a figure Confer Notes in Matth. 13.11 So Christ is the true light Joh. 1.9 the true bread Joh. 6.32 the true vine Joh. 15.1 not as if that first Creature were a false light or the Manna which the Fathers ate in the widerness were a false bread or either falsly so called but Types they were and Figures only of the true light and the true bread 1 Joh. 5.6 This premised Come we now to consider our first point of Doctrine which is this Christ's flesh is truly meat When our Saviour saith his flesh is meat we are to understand his meaning to be this That his Word and Truth is the nourishment of the Soul as flesh and bread and meat are of the Body This was understood by Manna in the Old Testament which Moses interprets expresly The word of God So I would understand those words Exod. 16.16 This is the word which the Lord hath commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo verbum for the outward flesh of Christ came not down from heaven as his Word and Truth did without any forcing of the Text at all if referred to the Antecedent as they are by others to the consequence but if that hold not surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will 1 Cor. 10.2 All our fathers saith the Apostle did eat the same spiritual meat which is nothing else but the word of Christ the same spiritual meat as our Translators referr it to the Manna Two things there come here to be shewn 1. In what respect the word of Christ may be said to be meat where we will consider the Analogy and Similitude between the word and ordinary meat 2. In what respect the Word may be said to be truly meat where we will consider also the dissimilitude between the Word and ordinary meat 1. As the Body is nourished by Natural food which act we call Aggeneration So also the Soul by the word of God Joh. 6.51 The bread of God which cometh down from heaven and giveth life unto the world If any man eat of this bread he shall live for ever and that bread that I will give is my flesh which I will give for the life of the world 2 Cor. 4.11 We who live are alway delivered unto death for Jesus sake that the life also of Jesus may appear in our mortal flesh Prov. 4.20 21 22. My son attend unto my words incline thine ear unto my sayings let them not depart from thine eyes keep them in the midst of thine heart for they are life unto those that find them and medicine or health unto all their flesh 2. Meat causeth strength of Body 1 King 19.8 Eliah went in the strength of his meat forty days till he came to Horeb. So shall we be strengthened by the Word the Meat which God gives us bread which strengthens mans heart Psal 104.15 3. God is the maker and giver of both Act. 14. 17. He gave us rain from heaven and fruitful seasons filling our hearts with food and gladness The Lord feeds both man and beast Psal 143. and 144. Isai 25. He makes a feast unto all people a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Isai 25.6 which is a feast of his Spiritual Graces Psal 23. The Lord is my shepherd or feeder I shall want nothing vers 5. He prepares a table in the presence of mine
God must have a keeper or a dresser who was ye know the first Adam but he was a Type of the second A figure of him that was to come From vers 12. to the end of the 14. our Apostle treats of sin and the reign of it in the world Wherein we have 1. The entrance and usurpation of the Tyrant As by one man sin entred into the world 2. His progress and gaining power over all Death passed upon all men for that all have sinned 3. His duration and continuance in his reign from Adam till Moses From vers 12. to the end of the Chapter our Apostle compares Christ the Author of righteousness and life with Adam the author of sin and death and that as like and unlike 1. As like vers 12 13 14. and vers 18 19. vers 12. As by Adam sin entred upon all men and death by sin So by Christ righteousness enters upon all believers and by righteousness life The Apodosis and reddition of this similitude is not full but imperfectly set down in the end of the 14 verse Vers 13. Contains a Prolepsis if all have sinned then they who lived before the Law but not they For where no law is there is no trangression The Apostle distinguisheth the being of sin from the appearing of it and denyeth the assumption by affirming the reign of sin from Adam to Moses although sin were not reputed for sin The Divine Truths contained in these words are these 1. By one man sin entred into the world 2. Death entred by sin 3. Death passed upon all men in that all men have sinned 4. Sin was in the world until the Law 5. It is not imputed or reputed sin when there is no Law 6. Death reigned from Adam to Moses 7. It reigned over all them who had not sinned according to the similitude of Adams transgression 8. This Adam is the figure of Christ who was then to come Here we are to enquire 1. Who this one man is 2. What is the world 3. What sin this is 4. How is sin said by one man to enter into the world We shall not need go far for explanation of all these This very Divine Truth is expressed in other words in the following part of the Chapter 1. This one man here is afterward called Adam vers 14. 2. The world in this first point is called all men in the third 3. Sin here is called the disobedience of one man vers 19. i. e. Original sin called by many names in Scripture and by the Ancients Peccatum peceans the sinning sin fomes fewel languor naturae the sickness of nature languor membrorum the weakness of the members lex membrorum the law of the members concupiscentia concupiscence macula carnis the spot of the flesh 4. What here is by one man sin entred into the world that vers 19. Is by one mans disobedience many are made sinners For our better understanding of this truth we must enquire 1. How sin entred into the world 2. How by one man The answer to which may contain a reason of the point Dub. 1. How entred sin into the world by imputation only or by real propagation also Certainly by both For to say that God imputes sin to the Posterity of Adam if there were no guilt of sin contracted would require much art to excuse God of injustice which our God needs not no he needs none of our sins to declare him righteous No Let God be true and every man a lyar Rom. 3.4 2. But if we say sin entred by real and true propagation as indeed it did Here the School-men will trouble us with their more curious than useful Quaeres Vtrum per animam an per corpus carnem tantum c. Whether the contagion be conveyed by the Soul or by the Body And they resolve it even the subtillest of them by an implicite contradiction or little better when they deny that it 's conveyed by the Soul yet say that per virtutem activam seminis that sin is conveyed by the active power of the Seed And what active power is that in the seed but the Soul which is called motus efficiens principium and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause or the beginning by the Philosopher whom they all follow If any hence inferr that then God should be the Author of it it followeth not for certainly man is and may be truly said to beget a man And what is that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beget another like to ones self This power God gave to man in the beginning Gen. 1.28 And I know not when he took it from him for we find that Adam begat a son in his own likeness after his image He had lost the image of God why is it repeated in his own likeness in his own image What is implied but the propagation of the whole man corrupt like himself The opposition between these two expressions evinceth it vers 1. In the day that God created man in the likeness of God made he him That was the beauty and purity of the Soul Then vers 3. Adam begat a son in his own likeness after his image i. e. the original stain and impurity of the Soul For that which is born of the flesh is flesh and that which is born of the Spirit is Spirit Joh. 3 6. Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me This one man may be considered Either 1. In himself as one individual and single person Or 2. As a common person Radix communitatis the root of the community and so unus homo is omnes homines one man is all men 1. If as one person his sin is only his own and no mans else 2. If we consider the first man as a common person and radix communitatis he is then understood to receive all for himself and for the Community which depends upon him So he received for himself and all mankind original righteousness and innocency as a Father receives an inheritance for himself and his heirs for ever And as he receives all for himself and his posterity so his loss is to himself if he lose and redounds from himself to all who depend upon him And that this is just with God just men and law-givers themselves allow and approve Vide Notes in Prov. 29.8 Observ 1. See then O man what thy first condition was and what thy present condition is Vide Notes in Hos 8.12 Observ 2. Sin is come as a stranger into the world So a stranger came to David Observ 3. Sin was not originally in the World Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom 1.13 14. Observ 4. The direful and prodigious increase of sin from one spawn so innumerable a fry Vide Notes in Rom. 6. So efficacious and powerful is the poyson of sin it s of a spreading nature we say Bonum est diffusivum sui Good is diffusive of its self 't is as true of
Moses to name only Moses and the Heathen Law-givers against whom the Prophet Isaiah denounceth a wo Chap. 10.1 Wo unto them that decree unrighteous decrees and write grievousness which they have prescribed And truly both these would follow were it so that the Law per se directly and properly were the cause of our passions and motions stirred up in us by the Law and of the fruits brought forth unto death The Apostle therefore wisely and timely distinguisheth between what the Law directly and properly doth and what sin doth by occasion of the Law 1. First he tells us what the Law directly and properly doth vers 7. What shall we say is the Law sin God forbid and he proves it For that which discovers sin to be sin is not it self sin But the Law discovers sin to be sin And therefore the Law it self is not sin Now that that which discovers sin to be sin is not it self sin appears from hence because no man on set purpose doth that which he knows to be sin but what he thinks good saith Dionysius Areop because either true or apparent good is that which all men naturally desire Seeing therefore the Law discovers sin to be sin yea forbids sin yea accuseth the sinner for sin it cannot be the cause of sin but rather indeed the cause why a man should not commit sin and therefore the Law is not sin no the Law is holy just and good vers 12. But how then comes it to pass that the motions of sin are stirred up by the Law This comes to pass by accident not causally but occasionally therefore 2. The Apostle shews what sin doth by occasion of the Law vers 8. Sin taking occasion by the Commandment it wrought in me saith he all manner of concupiscence and vers 11. sin taking occasion by the Commandment deceived me and vers 12. Sin by the Commandment became exceeding sinful For greater manifestation of this he transfers the business as to himself by a particular and personal instance which is the Text I was alive without the Law once wherein we have a two-fold estate of the man 1. Before the Law came 2. after the Law came 1. Before the Law came and herein for explication two things must be opened 1. Of whom the Apostle speaks this of himself or some other man when he saith I was alive without the Law 2. How he is to be understood when he saith he lived without the Law 1. Who is this I and of whom speaks the Apostle this Who this I in the Text is and of whom to be understood there hath been and yet is among some great disputation such a strife as was for Homer by the seven Cities My purpose is according to my profession and my engagement when I first entred upon this argument without taking part or siding with flesh and blood and without acrimony or bitterness which commonly attend on controversie to endeavour according to the irrefragable dictates of Gods everlasting truth to compose the differences among us concerning the Law And therefore I shall not name the Disputants lest I should revive their disputes They say Juvenal occasioned at least many to be lewd and vitious by too open and plain discovery of their vices Some of the Ancients that I say not also some of latter times who have presumed by their Authority to be Mallei haereticorum to beat down hereticks and their heresies have in the event proved Mallei haereticorum in a worse sence the forgers and contrivers of heresie And whereas they thought to beat down a few they have hammered out a many 1. There are who understand this man in his pure naturals But in what man can any one instance since the fall that was in his pure naturals that this Text may be understood of him 2. There are who understand this man to have been a rational man since the fall but was there ever any such rational man since the fall without a law to regulate his reason for surely he had either the written law or the law of nature born of him 3. Others conceived him to be a man under the Law but that he could not yet actually be as he saith himself I was without the law once and we now speak of him as such as without the Law for the avoiding therefore of further disputes we may understand That the man here mentioned is the earthly the natural man who although he have had some knowledge of the Law though the Law hath not hitherto wrought upon him it hath not yet made any discovery of his sin it hath not come home pressly to him like Nathan to David and said Thou art the man And if we understand the man in the Text thus It matters not much of what person definitly the Apostle speaks this of himself or of some other since he himself and all others have been in the very same condition But you 'l say he speaks of himself yea vers 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I my self what more plain Answer He doth so yet this may be docendi gratiâ as we speak as we are wont for instance sake to name our selves or some other Thus in the Civil Law Titius and Sempromus are the subjects of many Law Cases And we have persons also in our common Laws who are the subjects of many Cases But doth the Apostle use any such kind of Rhetorical Figure Answer You shall judge 1 Cor. 1. The Apostle reproving them for the contentions and divisions among them vers 11. It hath been declared unto me saith he that there are contentions among you Now this I say that every one of you saith I am of Paul and I am of Apollo and I of Cephas and I of Christ Were Paul and Apollo think you two of the persons whom the Corinthians strove for ye shall hear him speak for himself 1 Cor. 4.6 These things brethren I have in a figure transferred to my self and to Apollo for your sakes that ye may learn in us not to think of men above that which is written that no man be puffed up for one against another a sin too too usual among us and I fear more frequent than it was in Corinth However this may be true that the Apostle spake of himself in the Text or of another I contend not so we understand himself or some other to have been in this condition as most certain it is the Apostle and every man else hath been he lived without the law once But 2. How can this be understood that he lived once without the law What law is here to be understood Here is again a controversie what Law is here understood the Law Natural or the Law Moral It is not material whether Law we understand since the moral or written Law is founded in the Law of Nature But the question here is how the man could live without the Law since the Law followeth the sin close at the heels as Jacob did
meekness patience long-suffering and moderation Would God we could all learn that lesson from the best teacher I say unto you resist not evil c. Mat. 5.38 39. The law-giver himself resists not evil He commands no more to us than he practiseth himself There is a world of evil the whole world lies in evil jacet in maligno yet our God resists it not but is patient and long-suffering not willing that any should perish c. Then it seems our God is not just his way is not equal No! Are not his wayes equal are not our wayes rather unequal We know not I fear what it is to be Just Justice is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigid enmity and exactness which some call Justice No Justice is tempered with Mercy yea often in Scripture taken for Mercy or the effects of it Deut. 6.25 it shall be your righteousness Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 24. Who shall ascend unto the hill of the Lord c. He shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mercy from the God of his salvation and 32.5 The Lord loveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like as Matth. 6.1 Nolite facere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your mercy or your alms before men According to this notion we understand what is meant by a Righteous or Just Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 1.19 2 King 6.21 My Father shall I smite them so speaks the rigour of the Law Elisha answers set bread and water before them there 's the lenity of the Gospel the severity of the Law is allayed by the Clemency and Mercy of the Gospel even in time of the Law Say not I will do to him as he hath done to me Exhort To observe the just Commandment of our God It is the voice of the Law and the voice of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 RIGHTEOVSNESS RIGHTEOVSNESS that which is altogether just shalt thou do Deut. 16.20 Such is that summ of the Law and Prophets and Gospel also Whatsoever ye would that men should do unto you do ye the same unto them Our Lord commends these things as the great things of the Law to be performed under the Gospel Matth. 23.23 Judgement Mercy and Faith Object But to what purpose is the Law and just Commandment if it cannot justifie What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.3 We are wont to admire the righteousness of Christ and well we may it is worthy our greatest admiration But we little consider that that reproves our unrighteousness and makes for our greater condemnation What we admire for the excellency of it we desire to partake and have a share of it Thus the desire of any earthly thing Gold and Silver Honour Pleasure if named they stir up the desire of themselves in us There is Corn in Aegypt O remember how short our time is how uncertain There is not a more succinct breviate of Christianity than that Titus 2.11 12. Qui justus est justificetur adhuc O consider I beseech ye how short how uncertain how brittle our life is in this present world and how much we have to do in it the unrighteous shall not inherit the kingdom of God Cleansed therefore we must be from all unrighteousness if ever we inherit that kingdom 1 Joh. 1.9 It 's too late to go about this work when this life is ended therefore whatsoever thine hand finds now to do do it with thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Eccles 9.10 Means Hunger and thirst after it strive for it to enter in at the gate of righteousness in the conquest of thine affections and lusts the true Melchizedech shall meet thee Gen. 14. Our Saviour having propounded many parables to his Disciples Matth. 13.52 concludes with this Epiphonema Every scribe instructed to the kingdom of heaven is like unto a good housholder that bringeth out of his store things both new and old The Apostle is such a learned Scribe such a good housholder he brings out of his treasure things new and old the old is the figurative and typical the new is the truth signified by the type and figure saith Basil The old is the Ceremonial and Judicial Law both figurative and typical the new is the Moral Law contained and signified under both those The Ceremonial and Judicial Commandments are fit for the old people as old wine received into old bottles The Moral Law commended to us under the name of GOOD is fit for the new people the people whom the Lord creates anew Psal 118. as new wine put into new bottles This good wine he hath kept till now 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commandment is good For our better understanding of this let us enquire 1. What is meant by Good and 2. how the Commandment may be said to be good 1. There is nothing more usually in our mouths than this word Good yet I believe all men understand it not aright let us therefore enquire 1. What is meant by the word Good 2. What the essence and nature of the thing is which we call good 1. The word in the Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn good some deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admire and wonder at but that which is truly good more nearly concerns us than to gaze and wonder at it I conceive therefore it rather comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco to lead or guide because that which is truly good leads our appetite our will our love our desire our joy and consequently all the affections the whole heart the whole soul the whole man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same sence signifying true good as also beautiful and lovely is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from calling inviting alluring the whole heart unto it and therefore the Philosopher defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is good which all things desire or rather according to the formalis ratio boni as they speak that is good which is convenient or agreeing with every thing So that the nature of goodness consists in conveniency and agreeableness unto every thing from which conveniency and agreeableness in every kind ariseth a property called Appetentia and desireabless 2. How is the Law said to be good since the nature of goodness consists in conveniency and agreeableness The Law is therefore said to be good because it agrees with the reasonable appetite which we call the Will so saith the Apostle vers 22. I delight in
cannot reach it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God himself thought meet to bear witness to it and that with signs and wonders c. Observ 3. See the difference between Gods Testimony to the Law and to the Gospel his Testimony given to the Law struck terrour and astonishment into all that heard it the sound of a trumpet the voice of thunder c. Exod. 19. Hebr. 12. The testimony given to the Gospel casting out of Devils healing diseases feeding the hungry and many the like all beneficial unto men Observ 4. A ground of confidence and boldness to the Ministers and faithful witnesses of the Word Act. 14.3 long time they abode speaking boldly in the Lord who gave testimony to the Word of his Grace c. 2 Cor. 3.12 Seeing we have this hope we use boldness of speech yea though a miracle confirm not the Word yet God gives us an inward testimony to the Word There are many Divine Truths that carry home their testimony with them that cannot be denied such as that Matth. 26.64 Art thou the Christ the Son of God Jesus answered thou hast said it Thine own heart confesseth this to be true And beloved when our heart acknowledgeth a truth it 's a sign that God hath been there 1 Joh. 5.10 Joh. 3.33 He that receives his testimony hath set to his seal that God is true Repreh This present Generation who though they have the works of the Creation as the Heathen had the typical and figurative services that the Jews had the Word Signs Miracles and Wonders that the Primitive Christians had yet are they not brought to the Christian Faith and Obedience if the invisible things of God known by the things that are made rendered the Heathen unexcusable because when they so knew God they worshipped him not as God how much more shall we be unexcusable who have all that they had c. we have seen many signs and wonders yet became vain c Repreh This reproves the great infidelity yea the madness and folly of this present Generation so many signs and wonders hath God wrought to confirm the truth of the Gospel yet are men more prone to believe another Gospel and another Christ than the true Gospel and the true Christ and that without any signs and wonders Joh. 5.43 Our Lord Jesus Christ the Amen the faithful witness is come unto us in his Fathers Name and his Father hath born him witness by signs and wonders and divers miracles yet we have not received him if another if a false Christ come in his own name him we will receive Object And have not we then received the true Christ Beloved I complain not now of the Jews who followed Jonathan and Barchozba the truth in Jesus is putting off the Old Man c. but who receives such a Christ who believes such a Gospel Another false Christ is come one that does not require putting off the Old Man but one that perswades us he will cover the Old Man so close that God shall not see him and him we receive The true Christ in his Gospel-salvation comes to take away the sins of the world and is the true Lamb of God who was signified by all the daily sacrifices under the Law him we will not receive Another a false Christ is come and tells us that our sins cannot be taken away and him we receive Object But are these and such as these false Christ Beloved I deny not but many Divine Truths touching the true Christ may be believed yet may the same men who so believe believe also a lie and that which is not true of the true Christ and in that respect they may be truly said to believe a false Christ Joh. 4.22 The Samaritans worshipped God the Father as our Saviour acknowledgeth vers 21. yet saith he ye worship ye know not what why because they worshipped him under a false notion as if he were to be worshipped only in Mount Gerizzim as appears by comparing vers 23. in spirit and truth as if he were only a topical God and confined to a place So Psal 50.18 19 20 21. Thieves Adulterers evil speakers deceitful persons slanderers of their Brethren these and many the like will in these dayes be called and accounted Christians and have a form of Godliness 2 Tim. 3. And why cannot we say that these are true Christians both because they have not denied themselves taken up their Cross and followed Christ and also more properly to our purpose because they believe and worship false Christs they think every one of them that Christ is like themselves a covetous Christ a proud Christ a thievish Christ an adulterous Christ c. they themselves are such and they think every one that Christ is such an one as themselves hence it comes to pass that there are so many false Christs in the world What 's the reason of this so great unbelief The true Christ of God comes to take away our sins and to redeem us from all iniquity and to save us by his life Rom. 5.10 And this is testified by signs and wonders c. But we love our sins too well to part with them and therefore we will not receive the true Christ upon those terms Joh. 3.19 Our Lord asked him who had an infirmity c. Joh. 5.5 Wilt thou be made clean The false Christ he discoves not our pride our envy our drunkenness c. but calls all these infirmities and weaknesses and flatters us in them and tells us we may be intemperate because our Chapman is come to town and therefore such a Christ we readily receive dreadful is the issue of this unbelief Joh. 8.45 2 Thess 2.10 11. Exhort Not to gaze upon the signs miracles and wonders in the Scripture but consider them as neerly concerning our selves Ezech. 12.9 Confer Notes on Psal 8. Ezech. 24.19.24 and 37.18 Luk. 8.9 10. More NOTES on HEBREWS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Quae collata sunt secundum voluntatem ejus and gifts of the holy Ghost according to his own will THese words contain the other kind of Attestation 1. The holy Spirit hath diverse distributions or gifts 2. These distributions or gifts the holy Spirit bestows according to his own will 3. God bare witness to the Apostles c. by the gifts of the holy Ghost 1. The word we turn distributions or gifts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth partition or distribution And this word is very often used by the LXX as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the dividing and parting of 1. the Holy Land dividing the inheritance Gen. 31.14 Is there any portion or inheritance in our fathers house Josh 18.10 2. The dividing the spoil Exod. 15.9 Isa 53.12 3. Men into certain ranks and orders though the LXX therein use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew word is the same 1 Chron. 24. where David divides the Priests which
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
See Notes on Matth. 24. Observ 1. The wonderful condescent of the Most High God he hath more Houses more Temples than one c. See as before Observ 2. The transcendent dignity of the true Believers Exhort If we be the House of the Lord Jesus how reasonable an Exhortation is it to receive him into his own house He is worthy our entertainment As many as received him to them he gave power to become the Sons of God Joh. 1.12 See Notes in locum Sign If we have entertained him why doth he yet complain I was a stranger and ye took me not in Truth lyeth crying in the street Equity cannot enter Is not he the Truth Is not he the Righteousness and Equity He is that Noble Shamgar i. e. Noble Stranger whom yet no man takes in O be not forgetful to entertain strangers this stranger that stranger whom Nathan speaks of how many entertain 2. Hope Confidence and Joy have a race and course propounded to be run wherein these words are to be opened 1. What is here meant by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hope 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confidence 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoycing 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold fast 1. Hope taken as an Act looking at its proper object hath respect to the promise both of reward and hope to obtain it whence the English word help is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth hope Thus the Lord himself Jesus Christ is said to be our hope i. e. the object hoped for 1 Tim. 1.1 the life eternal hoped for 2. He is the help the power whereby we obtain that reward hoped for whence 1 Pet. 1.3 Blessed be God who hath begotten us again to a lively hope or as the Syriack hath it the hope of life by the Resurrection of Jesus Christ from the dead The Lord speaking to Abraham includes both Gen. 15.1 Fear not Abraham I am thy shield i. e. of faith and hope and thine exceeding great reward that is hoped for This Hope hath two effects 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Confidence and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Rejoycing 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liberty freely to do or speak any thing as the word signifieth whence a Verb is formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiducialitèr ago to act or speak freely and boldly This is an effect of faith and hope as appears I believed and therefore I spake Psal 118. 2 Cor. 4.13 2 Cor. 3.12 seeing we have such hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we use great plainness of speech or great boldness as it is in the Margin 2. The other effect of Hope is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing which is said to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Glory and therefore we render the word both wayes 1. Rejoycing 2. Glorying Rom. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rejoyce in hope of the Glory of God and in the very next words vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · and not only so but we glory also in tribulation 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold fast notes the perseverance and continuance in our hope and the profession of it for so much our Apostle speaks Hebr. 3.14 and 10.23 these words holding fast to the end seem to imply a Metaphor taken from a race That these have their race and course appears from their several Natures 1. Hope carries the Soul out unto what is good and desirable and therefore the nature of it consists in a tendency or going forth for the obtaining of that good which is hoped for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expectation looking out for Whence is the difference between the apprehensive powers in Man and the appetitive which is here meant 2. But because the good hoped for is bonum arduum a good hardly to be obtained by reason of some difficulty which clogs our way and hinders us from the speedy enjoyment of it Hence ariseth a boldness against that difficulty for the removing of it which must continue untill by fighting and stirring it be finally taken away of this the Apostle speaks 2 Tim. 4.8 I have fought that good fight I have finished my course I have kept the Faith 3. As we draw nearer unto the thing hoped for Faith makes it present with us Hebr. 11.1 So that there ariseth in the Soul from Faith and Hope which is confidence a Joy in the good believed and hoped for therefore Faith is subjectio so Castellio turns it the setting things to come as it wre present before us There ariseth also 2. a Glory in the conquest and victory over what ever hindred us from the fruition of the good desired and hoped for therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Now because hope in the nature of it is carried forth to the bonum arduum the good the reward hardly to be obtained This is the race of hope a tendency or stretching forth of the soul untill we obtain the reward 1 Pet. 1.13 Ratio Why is such a race necessary 1. From consideration of our former estate we were without hope but when we are begotten to an hope of life by the resurrection of Jesus Christ that hope raiseth the soul but non pervenitur ab extremo ad extremum nisi per media 2. Unless there were such a race to be run there would be no value no due estimation set upon the prize for which this race is to be run therefore the Apostle tells us 1 Cor. 9.25 they a corruptible crown but we an incorruptible theirs was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. If there were no race to be run hope patience and long-suffering would be of no use which are necessary for the running of it Hebr. 12.1 Be followers of them who through faith and patience inherited the promises Ye have need of patience that having done the will of God ye may c. Observ 1. Hope and Faith in Christ hath boldness accompanying it both 1. of access to God Ephes 3.12 Hebr. 4.16 And 2. of speaking to men 1 Tim. 3.13 2 Cor. 3.12 for if Prov. 14.26 In the fear of the Lord there is strong confidence how much more in the faith of Christ By it we overcome the world 1 Joh. 3.21 If our heart condemns us not then have we confidence toward God And the Holy Ghost poured down will much more increase this Act. 4.13 When they took notice of the boldness of Peter and John they remembred that they had been with Jesus Phil. 1.20 1 Joh. 4.17 Observ 2. Hence ariseth the confidence and boldness of the Martyrs and Confessors See Notes on Matth. 10.32 33. Observ 3. There is a joy which accompanieth Faith and Hope because the party hoping was first by the work of the Law in some despair of his salvation Rom. 5.2 3.12.12 1 Pet. 4.5 There was great joy in that
this by his peoples obedience Deut. 8.1 The Lord not only promised but sware that he would give the Holy Land unto the Israelites yet he requires their obedience that he may perform his Promise and Oath God hath made 2 Pet. 1. great and precious promises unto us that we should be partakers of the Divine Nature but upon what terms having escaped the corruption that is in the world through lust Note the Apostles reasoning from Gods promise made in the Text exhorting to a solicitous and Godly fear Since a promise is left of entering into his Rest let us fear lest we come short c. So likewise in 2 Corinth 7.1 having these precious promises dearly beloved let us cleanse our selves from all pollution of flesh and spirit perfecting holiness in the fear of God Be we then exhorted to fear lest we fall short of God's Rest And consider 1. There are many perils in the way evil counfellors on the left hand 2. Enemies to assault us 3. Difficulty of the way to weary us 4. Delightful objects to allure us to stay on this side the good Land 5. Danger of missing the right gate of entrance lest we be led into the abomination of desolation the disobedient knowledge Lastly be exhorted so to run that we may obtain 1 Cor. 9.24 Because they could not enter in therefore we ought to fear 1. Reason of this Axiom is in regard of God taken from the constancy of God's dealing with men he changeth not if therefore the disobedient should not enter c. nor shall we if disobedient he is constant 2. Because of like Reason in the former people and in us the Apostle useth such an argument as would prevail with them Homo homini quid praestat Of all Arguments men are mostwhat wont to reason à pari from the like to the like which the Apostle knowing well he urgeth it here They could not enter in because of unbelief nor shall we if unbelievers therefore let us fear c. Hence observe the Apostle argues from the type to the Truth and reasons from thence as oft elsewhere he doth So that it 's most false which some have put for a Canon and Rule in their Art of Logick to corrupt Youth betimes Parabolae non sunt Argumentativae No. How then doth the Apostle reason here from the Type to the Truth and 1 Cor. 9.9 Thou shalt not muzzle the Ox c. and Gal. 4. from the two Sons of Abraham c. Observ 2. This may be a convictive argument even unto wicked men that although some perish yet God continues his Love surely he knows better what is good for us than we our selves He wisheth better to us than we are apprehensive of Charior est superis homo quam ipse sibi God loves man better than the man loves himself It 's a known Story of nine Books of the Sybills Oracles offered to Tarquinius Superbus A. Gellius libr. 1. chap. 19. The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the counsel of God unto us though we like Tarquinius be proud we have refused the tender of it yet let us take heed lest we reject it Buy the Truth and sell it not So constant is the Lord in tendring his Gospel to us Joh. 6.66 will ye also go away Let us say with Peter Whither shall we go for thou hast the words of eternal life 1. This may reprove the present Generation who have the Gospel preached unto them more clearly and more powerfully former Ages had it in types and figures delivered unto them unto us it is delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with plainness and property of speech yet we walk not worthy of the Gospel of Jesus Christ no more than they did 2. This may reprove us who receive the Gospel with greater power than the forefathers of the Hebrews did yet is here as general a complaint of infirmity and weakness as was heard among the Forefathers of the Hebrews 3. Reprove we hence the Spies who being sent to search the Land and to bring a true report of it unto their Brethren falsifie the truth and their trust and bring up an evil report upon the Land ye find that this was the great sin of the ten Spies Numb 13. where vers 37.38 they all agree in one tale That the land flowed with milk and honey but vers 31. and 32. All except Joshua and Caleb discourage the people and contrary to their own Testimony say the land eats up the inhabitants thereof Why gave they this report of it Surely they saw the people afraid and they would not displease the people and thereupon those ten Spies perished Numb 14.21 O would God this were not too true and for many years had not been the sin of many of our Spies whose Profession it hath been to spie out the land They have brought an evil report upon it so far that the peoples hearts are discouraged the ten Spies disheartened the people and said We are not able to go up against the people for they are stronger than we And hath it not been and is it not yet to this day the report of more than ten Spies that the spiritual enemies are too strong for us that the iniquity cannot be wholly subdued in this life when yet the promises of the Gospel are made upon condition of subduing our spiritual enemies To him that overcometh I will give to eat of the tree of life Revel 2.11 He shall not be hurt of the second death I will make him a pillar in the house of my God he that overcometh shall inherit all things Revel 21.7 But the Apostle in the first Verse having exhorted the Hebrews to a godly fear foresaw two inconveniences 1. Lest the people conceiving themselves now no more under the Law which is the state of fear Exod. 20.20 but under the Gospel which is the state of Faith Hope and Love lest they should presume he fenceth the holy fear against presumption in the second Verse 2. Lest by the example of their Forefathers they should fall into despair he fenceth the holy fear with hope from the third verse of this Chapter to the tenth 1. He fenceth the Holy fear against presumption for they were apt to reason thus our Fathers were under the Law but we are under the Gospel and therefore though they miscarried yet our case is better than theirs he by Prolepsis answers this objection thus 't is true the Gospel is preached to us but it was preached to them also But the word did not profit them because it was not mixed with faith in those that heard it And you are in like condition and if the word in you be not mixt with faith it will not profit you no more than them and so may you miscarry and come short as they did 2. He fenceth this fear against despair v. 3. for whereas they were in danger of despondency lest they might be excluded out of God's Rest as their Fathers were