who have lived long among them affirm who have only the light of Nature they live soberly justly and honestly one with another are loving merciful and helpful one to another none must want what others have Somewhat I might add of their Religion That they acknowledge one Sovereign Power one most High God whom they worship and that there are manifold spirits as of the Fire and Water such as the Scripture also testifieth of yet they worship them not but this is not so proper to our purpose in hand If those having not the Law do by nature the things that are contained in the Law Rom. 2.14 The Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves vers 17. Behold thou art called a Jew a Christian and to the 24. Pudet haec opprobria nobis Et dici potuisse non potuisse refelli O Beloved we have so much Religion so much Christianity such as it is among us that we have lost utterly lost the neighbourly love Obser 3. Observe the large sphere yea the boundless limits of neighbourly love it extends to all and every one friends enemies known unknown Confer Notes on Psal 112.9 v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good man loves and does good to all men 1 Thess 3.12 The Apostle prayeth that the Thessalonians may abound in love towards one another and towards all men and 5.15 follow that which is good both among your selves and to all men And St. Peter 2 Pet. 1. exhorts to add unto brotherly Love Charity or common Love as Coverdale turns the word Prayer is to be made for all Nations Esay 56.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turn it well Mine house shall be called the house of prayer for all the People or for all People or Nations And why should we vary from it Mar. 11.17 I know not since the very same place of Esay is meant and the very same Greek words which are used in the Septuagint In that prayer in the Liturgy which hath the ground in the Apostle for Kings and all in Authority is there restrained to Christian Kings whereas in the Apostles times there was no King Christian but the first Christian King is said to be Lucius a King of this Island Obser 4. These are the last times Mat. 24.12 2 Tim. 3.2 It is the time that the Apostle also foretold when men should be lovers of themselves for whereas men commonly act according to that opinion which they have of God most men in these dayes make him like themselves extremely to love some few whom they love and to hate all other and accordingly they confine their love within the number of those who are of their own opinion what ever that is But our Lord requires common love love towards one another and towards all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what great matter do ye more than every man doth Our Lord requires and expects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundance of love of those whom he loves unto salvation and who love him not that we confine our love within the number of a few for even Laban and Nabal loved their own See Notes on Psal 112. This reprehends this present age of all other which have gone before Our Lord foretells it as a character of this Generation That because iniquity shall abound in it the love of many shall grow cold That love of many I understand Objectivè not Subjectivè so that our love is cold towards the many haply our love may burn towards a few but our Lord requires the love of many and towards many See Notes on Psal 112.9 v. 40. We look upon one another for evil to see what we can discern amiss one in anothers life and conversation and if we observe one mans judgment of another such an one is proud such an one is covetous another a drunkard every man seeks matter from another to judge evil of him as the Spider draws poyson out of the sweetest flowers and with these every man pleaseth himself that such an one is evil and therefore approves himself as if he were good and as he ought to be 1. Thou shalt love thy neighbour as thy self 1. These words require our obedience unto that most excellent rule of Equity Mat. 7.12 Luk. 6.31 Whatsoever ye would that men should do to you do ye even so to them A rule known to the Pythagoreans who thought it equal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That what we do to others we our selves wish to be done unto our selves we do the same to others The same which Severus the Emperour of Rome though a persecutor of the Christians yet took this rule from them Quod tibi fieri non vis alteri ne feceris or from the Jews saith the Historian for we read it in the Apocrypha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rule which every mans conscience tells him is most equal yet few men I fear practice it and therefore somewhat they must have to say for themselves when they transgress this rule and deal unjustly with their neighbour they do they say as they would be done unto if they themselves were such as they are now when they deal unjustly This foolish pretence for it is no better may be answered briefly thus Our Lord Jesus propounding that rule of equity directs his speech unto his Disciples as appears by the two places named now they are such as deny themselves c. So our Lord here directs the great Commandment and this also to Israel even all such as walk according to his rule and unto such the whole word of God is directed And therefore it is no marvel that when we speak of exact walking with God and Men love God with all our heart and our neighbour as our selves If men take offence and say it 's impossible it cannot be done that doth not any way weaken the truths delivered but declare rather that they are not the men who are duly and fitly qualified for the receiving of these Truths As for the Minister he of all other is the most hated man he is proud saith one covetous saith another a malignant saith a third he preacheth and prayeth for peace saith a fourth that 's a new sin by which we may guess what our righteousness is What is the reason of this I hate him saith Ahab because he never prophesied good to me but evil Eliah is mine enemy a troubler of Israel Amos the Land cannot endure his words he speaks too much truth he goeth about to cast out the Spirit of Divination by which we have our wealth he is indeed mens enemy for no other reason than that unreasonable one because he tells the people the truth 1. A man hath in him the abridgment of three men 1. The first Adam 2. The second Adam 3. The Man of Sin who hath interposed himself between the first and second Adam and made a separation between Man
I have seen render the words as we do or to the same effect The phrase is according to a Figure called in Rhetorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains much more in it than the words seem to express Such is that in the Poet Nec tibi cura canum fuerit postrema if applyed to one who spent his time in following Hounds as if he should have said you spend most of your time and care that way We have like overplus in Scripture 1 Sam. 12.21 Follow not after vain things that will not profit he means Idols which not only not profit but do the greatest mischief Jer. 32.35 They caused their Sons and their Daughters to pass through the fire to Moloch which I commanded them not No he severely prohibited Lev. 18.21 Such a Figure we have in these words He will not hold them guiltless i. e. He will certainly punish them he will not leave them unpunished so Luther in his Translation Both Interpretations are Divine Truths and the Truth saith Let nothing be lost They are serviceable unto two sorts and degrees of men some under the Law such are named by the Spirit of Fear and so it is a Denunciation The Lord will not hold him guiltless but will certainly punish him Others are under Grace and to them the Law is Spiritual and so it is the will of God revealed unto them that the Lord will not cleanse those from their sins who take his Name in vain And that 't is such a Revelation out of Grace appears Exod. 34.7 Numb 14.17 where it is reckoned among all the Names of God The reason of this Denunciation according to both Interpretations 1. The Lord will not hold him guiltless in respect of the 1. Malefactor and his demerit 2. The Judge his Wisdom and Justice His crime is exceedingly aggravable in regard of God and men 1. Of God whom he really conceives either ignorant as he who sees as man sees and pierceth no further than the surface of things Job 10.4 and argues like Atheists whereas his eyes are clearer than the Sun or if he see through all shews yet he thinks he is such an one as himself Psal 50. whereas he hates the blood-thirsty and deceitful man and will destroy all that speak lies or if he be better perswaded of his understanding and truth yet he derogates from his power as unable to bring him to condign punishment 2. In regard of men nothing so much hurts humane Society as falshood hypocrisie as deceiving trust which are alwayes in him who takes God's Name in vain for how can he be true to men which is false to his God Reason In regard of the Lord the Judge for whereas he who takes God's Name in vain so craftily carries himself towards men that he escapes all punishment or at lest he mainly endeavours that yet maugre all his endeavours that way he cannot escape the just judgement of God who sees not as man sees who sees all his windings and turnings Heb. 4.12 Esay 29.15 Amos 9.2 Thinkest thou O man who judgest them who do such things and doest the same that thou shalt escape the juct judgement of God 2. According to the second interpretation the reason why the Lord will not cleanse such they pollute the Sanctuary and cause the daily Sacrifice to cease Dan. 11.31 Such pollute and defile his Name with their gifts or their Idols Ezec. 20.39 And therefore according to that Lex Talionis by which he Acts he will not cleanse them 1 Cor. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Name of God and Christ that cleanseth justifieth and sanctifieth 1 Cor. 6.11 But how can that be done unless there be an application of the purger and cleanser unto the polluted Soul Now he who takes God's Name in vain applyes God's Name only in shew and pretence and thefore it hath no operation in him The Vnguentum Hopliatricum seems to work at a distance whereas indeed it doth not but operates by the common spirit of the world There is no operation but by contract and it is the virtual contract that effects the cleansing of the wound the purging of the sin Obser 1. Outward performances of Duties wherein the Name of God is pretended do not purifie a man from his sin Such are giving of almes with a trumpet praying in the Synagogues and corners of the streets to be seen of men fasting with a sad countenance and disfiguring the face Unto all these and there is the like reason of all other our Lord adds they have their reward Mat. 6.5.16 What they desire they have applause of men and that 's all the reward they shall have for all these performances But the great reward which God gives is no other than God himself Gen. 15. and Christ himself which they never obtain Joh. 5.44 They who seek honour one of another by shews and pretences of Godliness they believe nor seek that honour which comes of God only What is that honour that comes of God only What is it to be called of God a Son or an Heir c. what else is it but Christ himself he is the honour that comes of God only and God the Father vouchsafeth that honour to those who believe Unto you who believe he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a price reward or honour 1 Pet. 2. The Sons of Sceva Act. 19.14 iniquity prevails over them The Gauls came upon the Roman Senators in their Robes and slew them like men whom at first they reputed as Gods Obser 2. They who sincerely faithfully bear the Name of God and Christ those he cleanseth Job 1.5 Among the special acts of glorifying God's Name the Affirmative part of the Third Commandment I spake of blessing and praising his Holy Name Opposite hereunto is the Negative part wherein we now are as cursing and blaspheming the Name of our God For this purpose I cite Job 1.5 Lest Satan's buffettings of Job might seem to have been God's just judgements upon him for some great sin which his friends often charge upon him And that the patience of Job might appear the greater for which end principally the whole Book seems to have been written as we may learn by Jam. 5. For these or like reasons especially the Holy Ghost premiseth a description of Job and gives him a Glorious Testimony what he was where he lived what his condition was Spiritual There was a man c. v. 1. what his condition was Oeconomical as touching his Children v. 2. as touching his wealth absolutely reckoned up in several kinds v. 3. comparatively enforced in the end of the verse so that this man was the greatest of all men of the East For instance what manner of man he was the Holy Ghost here sets down one how he demeaned himself towards his Sons and toward his Seed occasioned by a feast that hereby tanquam ex pede Herculem we may judge of all the rest The ground of these Acts of Job
keep against the Devil our weak and vain thoughts which the Apostle compares to Eve 2 Cor. 11. they parle with the enemy and let him in Perversa sunt quae à sinistris sunt Prov. 4.2 3. The enemy casts his shield of unbelief upon her and so entred and took possession of the Soul Touching this Death consider 1. the term à quo from which from Adam 2. Ad quem to whom Moses 1. What by Adam supra 2. What by Moses 1. His Name Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I drew him out of the water By Moses we understand 1. The Law or rather the Law of God given by him so Luk. 16.29 They have Moses and the Prophets Joh. 5.45 Ye have one that accuseth you even Moses because the Law was given by Moses Joh. 1.16.3 Christ the end of the Law is understood by Moses A Prophet shall the Lord your God raise up unto you c. Deut. 18. Acts 3. Exhort Let the God of Life the living God let Christ the Life arise and reign in us O beloved the Devil with his first-born sin and the first-born of sin death these keep under his kingdom in us The kingdoms of the beast have ruled the Lord hath promised this unto David 2 Sam. 3.9 we all pray for it thy kingdom come we have all covenanted this according to the Word of God the government though the very best without the life and spirit of Christ is to little purpose See Notes in Hebr. 1. until he makes his enemies thy foot-stool Sign This life is inseparable from Charity Mercy and loving Kindness He that hateth his brother is a murderer mercy and truth meet together in the kingdom of life Psal 133. ult Means Before this can be done Satan Sin and Death must be dethroned for this end the Law is serviceable to discover sin Abner brought Israel to David See Notes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. 1. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply a cause as well as a simple term 1. A cause and so it notes the efficient cause And thus Adam may be understood as a Common Parent or Nature 1. As a Common Parent Heb. 7.10 As Levi is said to have been in the loyns of Abraham so Abraham himself and every man may be said to have been in the loyns of Adam and thus its true that Death reigned from Adam to Moses i. e. from Adams transgression death entred and reigned 2. Adam as a common nature in us the reason is Sin and Death remains undiscovered until the Law make Sin appear 2. Nor is the misery known but by the Law Rom. 3.20 By the Law is the knowledge of sin Doubt 1. Did Sin and Death reign without mans knowledge before the Law was given Surely no for Cain Gen. 4.13 and Pharaoh Exod. 9.2 knew their sin which they could not but by the Law Rom. 3.20 and 7.7 I have sinned this time the Lord is righteous and I and my people are wicked Beside the Lord punished the sin of the Old World by the Sin-flood as it is called in the High and Low Dutch And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven the Law of Nature therefore was known but not testified as yet outwardly by God as afterwards it was in Mount Sinai In which respect the Gentiles though they had the Law of Nature written in their hearts yet they are said not to have the knowledge of Gods Law Psal 147. ult Doubt 2. Did Death reign ever a whit the less after Moses's Law did it not reign so much the more surely yes for when the Law came Sin revived saith the Apostle Rom. 7.9 See Notes in locum Here I must remember you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used when Christ came Herod was troubled when there came news of a King Adrian saw the Christians poor and therefore had no fear of a King among them It is worth the observing how the Apostle expresseth this Rom. 7. very warily sin taking occasion by the Law Doubt 3. Did Death reign from Adam to Moses what shall we then say of Abel of Seth of Enoch of Noah of Abraham of Isaac and Jacob c. all which lived before Moses of whom the Scripture gives honourable Testimony that one was Righteous another walked with God c. I doubt not to say of these and all other that Death sometime reigned over them and that all who were born into the world came of Adam the Transgressor and have in themselves the similitude of Adams sin in their Seed and in their institution for they are not only the Children of sinners but the Disciples also Whence the Apostle saith That the vain conversation is received by tradition from our fathers 1 Pet. 1.18 But when they come to Age and the Law written in their hearts is reveiled and they have attained to the discrimen honestorum turpium and can distinguish between good and evil then they discern of things that differ then some walk in the way of their Fathers as the Scripture speaks of some evil Kings or else they walk in the way of the Lord their God For instance it s said of Cain and Abel that after certain dayes they offered sacrifice Cain transgressed according to the similitude of his Father But what shall we say of Abel I know well that in after times they were wont to sacrifice at the end of the year when they had gathered their corn which was a Law in Israel Levit. 23.14 But why may we not say of Abel that Sin and Death at the first reigned even over him till after certain dayes he looked unto his Maker Sure I am it is said of Abraham the father of the faithfull that the Lord called him out of Vr of the Chaldees And Joshuah in his Oration to the twelve Tribes remembers them That their fathers dwelt on the other side of the flood in old time even Terah the father of Abraham and the father of Nachor and they served other Gods Josh 24.2 The like we may say of the rest that according to the transgression of Adam Death reigned over them till God the Father made them meet by faith to be made partakers of the inheritance of the Saints in light and delivered them from the kingdom and power of darkness and translated them into the kingdom of his dear Son Col. 1.13 Observ 1. Sin and Death hath a kingdom in the world Amos 9.8 The eyes of the Lord are upon the kingdom of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Mon. Regnum peccati Wisd 1.14 The kingdom of Death upon the earth Observ 2. Deaths kingdom had a beginning in the world from Adam Observ 3. The kingdom of Death is not from God Wisd 1.13 14. contrary to their profane tenent who say God contrived a way to bring sin into the world Observ 4. There is a time when Sin Death
his mouth saith he as honey for sweetness Chap. 3.3 With what terror to the disobeyers of it Zach. 5.2 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flying roll interpreted the Curse that goeth over the face of the whole earth for every one that stealeth and every one that sweareth shall be cut off yea a flying roll Mal. 3.5 or a swift witness against the Sorcerers who bewitch men that they obey not the truth against the adulterers who make friendship with this evil world against false swearers and against those that oppress the hireling in his wages the widow and the fatherless and turn aside the stranger from his right and fear not me saith the Lord of Hosts Object I bind it up faithfully I guild it I lay it up safely what should I do more I read them repeat them and have not the Letters now done their errand No not till thou hast done thy duty what they require of thee Is this all the love thou bearest unto thine husband what canst thou endure to keep at such a distance from thy husband to live from him True it is there is delight in reading and believing the words of truth the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost Rom. 15.13 But is this all the comfort thou takest from thy husbands letters That chaste Matron was not content with this Nil mihi rescribas attamen ipse veni Write back to me my dear no more But come thy self and love me more Dost thou think that the Lord wrote his Word only to be read heard repeated c. would any husband think himself respected sufficiently by his wife that should do no more Doth not a loving wife above all these desire her husbands company There is a joy proceeds from believing so from hope we rejoyce in hope of the glory of God but this falls far short of the joy proceeding from fruition When wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 O with what ardent desire did the ancient holy ones of God pray for the presence of the Bridegroom O that thou wouldest rend the heavens and come down Isai 64.1 He was the desire of all Nations Hag. 2.7 But he is come already Is he come to thee if not to thee what though he were come to all the world surely he is not yet come to thee the mountains are not yet melted at his presence surely thou hast not yet done the great things required in his Letters therefore 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory But vers 13. Gird up your loins c. for the grace that is to be brought unto you at the revelation of Jesus Christ 2 Cor. 4.10 11. Alwayes bearing about in our bodies the dyings of our Lord Jesus Christ Coloss 3.4 When Christ who is our life shall appear then shall we also appear before him in glory Tit. 2.12 13. The grace of God hath appeared teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world looking for the blessed hope and the coming of our Lord Jesus Christ 1 Joh. 1.2 Unto such the life is manifested 2.28 Abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming and 3.2 3 4. Ye know that when he shall appear ye shall be like unto him for we shall see him as he is This this is the high mark of the Christian Calling reading and hearing and repeating the love-letter and fasting and receiving in remembrance of him These are all excellent means but still the Bridegroom is absent Consol Call ye this an argument of God's love unto us that he writes his Law unto us The Letter of the Law kills us 2 Cor. 3. and is it an argument of the love of God unto us that he kills us Truly yes I have hewn them by my Prophets I have slain them by the words of my mouth Hos 6.5 Happy they who were so slain As Dracoes Laws were written in blood No the Lord kills the sin or our lust and appetite unto sin he kills not the man but his lust Happy they who are so slain He kills that he may make alive But the Law causeth wrath Whose wrath doth the Law work God's wrath or mans surely not Gods for the Law is the will of God and Gods own will cannot work wrath in God surely then it must be the mans wrath that the Law worketh when the man lusts to evil and the Law prohibits that evil then the Law crosseth his will becomes his enemy and provokes him to wrath when therefore the Law restrains the man from doing what he would he becomes offended and angry with the Law And so long is the Law his enemy till the man have a good will to the righteousness witnessed by the Law and that he himself through faith have a desire to the good then he is no longer under the Law but under Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are accounted at a strange thing an enemy The word is indeed rendered by the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Text by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all strange too strange indeed Luther's Translation and that of the Low Dutch turns it Kettery that 's Heresie Diodati interprets it a thing belonging not unto them 1. See how deeply t is possible a people may degenerate profundè peccaverunt corruperunt se Isai 31. Hos 9.9 They account the Law a strange thing Exod. 5.2 I know not the Lord and vers 9. Let them not regard vain words Nay the people of God knew not the Law of their God Hilkiah the Priest found the Book of the Law 2 King 22. No marvel Pharaoh knew not when Hophni and Phineas knew not the Lord 1 Sam. 2.12 They proceed from evil to evil and know not me saith the Lord Jer. 9. Paul preaching these great things was held a setter forth of strange Gods Act. 17. Yet marvel not is' t not so with us Avenge not your selves do good to them that hate you c. The doctrine is good but the man that judgeth it is proud or envious or covetous c. he turns not from his iniquity and so understands not God's Truth Dan. 9.13 To boggle and stumble at Divine Truth contained in Scripture what is it but to discover our own ignorance or perverseness or both so Coverdale turns the Text. Though I shew them my Law never so often yet they count it strange Doctrine and so certain all men do and will do till they practise it till they live it 2. Sin estrangeth man from his God and the knowledge of his Laws and therefore whilst we are yet strangers it is no argument that this or that
him Act. 9.23 24. their violent assaulting of him and stoning him Act. 14.19 their stirring up the people against him Act. 17.13 and again in the Temple at Jerusalem Act. 21.27 their binding themselves under a curse to kill him Act. 23.1 2 3. Yet how earnestly soever they sought his destruction he as earnestly desired to promote their salvation So that where the Spirit of God dwells and reigns men look not upon others as ill affected toward them but love them in the Lord and seek their temporal and eternal good with all earnestness Paul knew well what it was to be in Christ and preferred it before all things Phil. 3.8 9 10 11. yea he knew partly what it was to be in heaven 2 Cor. 2 3 4. yea he was not altogether ignorant what it was to be in hell 2 Cor. 5.11 So that this here was not a rash wish nor an ignorant one yet though he knew all this yet for the love of God and men he wisheth himself accursed from Christ Whence learn we that the eminent Saints of God love not to serve their God with that which costs them nothing or that which is of little price and esteem with them 2 Sam. 24.24 Hebr. 11.17.24 25 26 32 33. 1 Thess 2.8 Being affectionately desirous of you we were willing to have imparted unto you not the Gospel of God only but also our own souls because ye were dear unto us None of Gods Commandments are impossible to him who hath an abundant measure of the Spirit of God that of loving our enemies praying for them recompensing them good for evil it is one of the hardest precepts Mat. 5.44 yet Stephen and Paul and many others attained unto it That of laying down our lives for the Brethren is an hard Commandment yet here Paul goes beyond it he layes down his eternal life and that not for his loving Brethren but for his profest and deadly enemies Exhort To imitate this heroical and generous love of our Apostle that every man put to his hand to the quenching of this fire which otherwise must burn to the consumption of the whole earth I say unto you love your enemies doest thou believe that this is the will of thy God Add to thy faith virtue O that we knew the value of a precious Soul This is the practice of true Patriots If he cannot do this in the world let him endeavour to do it in himself ye have too many boutefeus and incendiaries who blow the coals of this hellish and diabolical division O that I might be heard who plead for all your defence and preservation O that the fire of Love which our Lord came to kindle that holy Spirit were kindled in every one of our hearts that it might burn up all revenge and hatred and anger that so we might come to be imitators of God Ephes 5.1 Exhort 2. Unto this common brotherly national love consider the desolation of Germany and Ireland proximus Vcaligon yea of this Kingdom in two great parts of it already But how can I love my brethren with this national and common love are they not in open hostility Beloved I praise my God I hate no man living upon the face of the earth and I verily believe there is the like affection and disposition in many of you the Lord increase it Sure I am we have no warrant to hate any mans person But for answer to this doubt which I know troubles many surely our love and hatred must be carried to the objects of them in such order as God's love and hatred are carried unto their objects Now God's love is directed unto Righteousness Holiness and Truth which indeed are himself for the Righteous Lord loveth Righteousness 2. His Love is directed unto his Creature thus Job 3.16 God so loved the world that he gave his only begotten Son c. for 1 Job 4.9 Herein was manifested the love of God towards us because God sent his only begotten Son into the world that we might live through him On the contrary God's hatred is directed unto all iniquity prophaneness ungodliness c. as most contrary and abhorring from his nature Zach. 8.16 2. The Lord also hates the misery of his Creature which consists most in separation from God and therefore the Lord hates divorce or putting away Malac. 2.16 Seeing therefore our God first and principally loves Righteousness and hateth all unrighteousness and iniquity and in the second degree loves his Creature and hates the misery of it Hence it follows that the Righteous God must needs hate even his Creature persevering contumaciously and rebelliously in iniquity Isai 27.11 It is a people that have no understanding therefore he that made them will not have mercy on them As he who should scoure a vessel as in Ezech. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee And thus must our love be proportioned and directed 1. Unto God then 2. to our Neighbour that so many may be made partakers of Gods Righteousness and Salvation 2. Our hatred must be guided against all sin c. And that 1. In our selves then 2. In our neighbours and never proceed to hate our neighbour no nor our enemy unless it do appear evidently unto us that they sin against Knowledge and Conscience and oppose themselves maliciously against God and his holy Spirit and it is an hard thing to know this and therefore a dangerous thing to hate the person of any man We have so manifest a precept that no Christian man can be ignorant of it Matth. 5.44 Love your enemies c. whereby our Lord shews that by anothers hatred of us his nature is not taken away nor ought our love to be alienated from him Mark how artificially he ariseth from affection to words from words to actions and what we our selves cannot by our affections words or actions do we must promote by our prayers This is a singular victory when the injury begins from our enemy that the benefit begin from our selves Bless them i. e. speak well unto them do not reproach or slander them or revile them so 1 Cor. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reviled we speak well again to those who revile us do good to them that hate you pray for them that despitefully use you calumniate you reproach you Thus did the Esseni or Hasidei the third and best part of the Jews who indeed were Christians in their prayers wherefore Remittite condonate omnibus qui vexant vos Remit and forgive all that vex ye Beloved I am not ignorant how cross how unwelcome this doctrine comes to some men it must needs do so since hell is broke loose and the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it lies in the Devil himself Mean time out of the bowels of love unto their Souls I beseech those who ever they are to consider in what
inherit all things and I will be his God and he shall be my son Think now Beloved that a Commander in chief like David should now say so to his Soldiers See here is a Castle overcome it he that can do it shall inherit it c. if he end his Oration with such a clause as this but ye are never able to overcome it Certainly it will raise notable courage will it not in his followers What think you you that are Soldiers Hence is it that the Lord finds no Faith in the earth in this day of his judgement Hence it is that they enter not in because of unbelief Consol To the young wrestlers Alas they are often foyled have many slips many falls And how can they hope for other who have so potent adversaries to deal withall See Notes on 1 Joh. 5.4 What though thou be weak Gods strength is perfected in weakness 2 Cor. 12.9 Though thou have principalities and powers in great numbers to wrestle with yet hast thou thousand thousands to help thee Dan. 7. thousand thousands stand to minister unto him c. Heb. 1. last they are all ministring Spirits to the Saints True it is that the evil spirit prevails over many more than the man resists tempters And the spiritual Tempter hath advantage by his spiritual Nature over flesh and blood But this is a sure rule 1 Cor. 10. God is faithful and will not suffer you to be tempted above what you are able Surely he is but a weak adversary who can conquer only those who are willing to be conquered Behold I give you power over the serpents c. Satan can do no more than he hath permission to do Observ 4. Behold here a great difference between our Commander here St. Paul and other Commanders in an outward war These tell not their Soldiers of the worst but put them in hope of victory over their enemies with ease Our Apostle deals ingeniously with us and tells us the very worst They shall bring ye before Kings They shall kill you Act. 16.2 This shews the exceeding great power of Godliness Contra We shall find precious substance not a word of any ill Means 1. Indirect Remove what the Devil may lay hold of He may take his own where-ever he finds it when he speaks a lye he speaks of his own Means 2. Direct Jesus Christ appears in defence of his army Hath Satan his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself he marcheth in the head of it he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea he is the Captain the true Josuah that appeared unto Josuah He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.1 The same in the beginning we urn it even the beginning it self He is the true Melchizedeck that comes forth to refresh every son of Abraham after the slaughter of the Kings the Rulers of the darkness of this World Christ invites such wrestlers Matth. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How comes Jesus Christ to be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How else but by faith in me your adversary the Devil whom resist strong in the faith Pet. The Spirit of God speaks cautelously in this respect that the glory of the victory might be of God and not of us See Notes on 1 Joh. 5.4 By Faith in Jesus Christ we become the sons of God Joh. 1.12 13. What then Hath Satan power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Son of God he gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power to overcome ye are of God See Notes ut supra 2. Prayer In all things let your requests be made known unto God Shew Senacheribs letters The wicked that is a sword of thine Let not the foot of pride nor the hand of the ungodly cast me down Hercules lift up Anteus Wrestle with the Lord by Prayer Pray unto the Lord that our eyes may be opened that we may see our helpers that there are more for us than are against us 2 King 6. The Aramites came against Elisha and Gehazi was thus relieved in his fear 1. By the world here we are to understand the men of this world who are addicted unto the things of the world which are the lusts 1 Joh. 2.5 Psal 27.14 The men of the world whose portion is in this life 2. This world is in darkness as there is no communion between light and darkness so none between God and the dark world it knows not the Father nor his Law O righteous Father the world knoweth thee not but I have known thee Joh. 17.27 The world knoweth not Christ and his Gospel Joh. 1.10 Psal 82.5 They walk on in darkness Prov. 13. They wander from the path of righteousness and walk in the way of darkness they know not whither they go Joh. 12.35 Rom. 1.21 They are vain and there foolish heart is darkned Ephes 4.17 18. So that they are in a twofold darkness 1 A darkness of sin 2. A darkness of ignorance touching divine things which are hid from them 3. There is also a darkness of affliction or calamity I form light and create darkness I make peace and create evil Esay 45.7 Reason 1. From the love of the man to the darkness rather than the light Joh. 3. 2. The Devils assimilating industry to make man like himself 2 Cor. 4.4 3. Gods giving the man up to his own hearts desires Judg. 3.7 8. The children of Israel did evil in the sight of the Lord therefore the anger of the Lord waxed hot against Israel and he sold them into the hand of Cushan Rishathaim even the blackness of iniquities the black princes of darkness Thus the children of the kingdom are cast into outer darkness Matth. 8. Observ 1. See the difference between the children of this world and the children of light for so ungodly men and the Saints of God are opposed by our Saviour they differ even as much as light and darkness Homo homini quid praestat 'T is a blind mans question To a blind man light and darkness differ not This is the message even the Evangelium 1 Joh. 1.5 6. That God is light c. The children of this world have their understanding darkned Eph. 4.18 See a like description Eph. 5.3 4 5. and by reason of this darkness of sin comes the darkness of judgement and calamity light vers 8.9 This light directs the man in his way The righteousness of the perfect shall direct his way or make it straight Prov. 11.5 Why so Because in Christ who is the righteousness is the light and that life is the light of men Joh. 1.4 So that it is not the speculative knowledge that guid◠the man but the life This is the condemnation that light is come into the world and men love darkness more than light because their deeds are evil He that doth evil hates the light Joh. 3.19 20 21. Observ 2. See the reason and ground of many of our controversies in Religion men who are in their darkness of sin
and iniquity they busie themselves about Divine Truth whereof they have no more true understanding than blind men have of colours Beloved while we are in our sins we are in the dark we are blind I have heard of blind men who have disputed of colours Truly so it is with us as if many men were faln into a dark pit and we should strive among our selves about the way how we might get out of it So the Devil deals with us as the Philistins with Sampson He puts out our eyes and then sets us to make him sport such sport as the young men made to Joab and Abner See the blessed condition of those who are escaped out of the Devils Dominion Blessed are your eyes for they see Col. 1.12 13. Giving thanks to the Father who hath made us meet to be partakers of his heavenly inheritance c. Here we see the Reason why men are offended with a spiritual sence they are inured to the letter which is dark Our Saviour bid his Disciples what ye hear in the dark speak in the light Hence we see that this is not such a precious time that there is so much light of the Gospel 2 Pet. 1. 'T is not only a light of Knowledge but a light of Life that makes a glorious time The Glow-worm and rotten wood shine in the night Light without heat Moon-light but the light of the Sun hath both but when iniquity abounds the love of many grows cold Cons Isai 50.10 In tenebris posuit latibulum suum 2 Sam. 22.12 The Lord said he would dwell in the thick darkness 1 King 8.42 Exod. 14.20 The pillar of the cloud was darkness to the Aegyptians but light to the Israel of God light in Goshen darkness to the rest of the land of Aegypt What though in darkness if thou hear Gods voice out of the darkness Deut. 5.29 Christ is a light to them that sit in darkness and the shadow of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O but there is a power of darkness True but stronger is he that is in you than he that is in the world 1 Joh. 4.4 Act. 26.18 These darknesses are now upon us would we have the light break forth unto us Mark what the Prophet speaks Isai 58.7 10. But he believes not to come out of darkness Job Isa 50.10 Reason Why the Devils are Rulers of the darkness of this world God gives them up to be ruled by the Devils who will not be ruled by him See Notes in Rom. 6.19 Eph. 2.1 2. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it rests it self in the evil c. Observ 1. Observe what is the Reason of the present judgements of God upon us the Devil rules the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All his goods are in peace when the strong man keeps the house The people of Laish were at ease c. then came Dan Judgement Judg. 18. Observ 2. This represents their dreadful estate who are subject unto the Prince of darkness Deut. 28.29 Job 12.25 The Sun shall go down at noon their way is like to darkness they know not whereat they stumble Prov. 4.19 Their works are works of darkness because they see not God they think that God sees not them Ezech. 8.20 Seest thou not what the Elders of Israel do in the dark they say the Lord sees us not Psal Let their way be dark and slippery c. Observ 3. See the Reason why the world is so wicked there is a world of wickedness in it What a world there is of detraction slandering back-biting the slanderer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tongue is a fire a world of iniquity c. Can so great mischief arise from no cause or from some small cause The Devil himself is at the tongues end and guides it The tongue is set on fire of hell Jam. 3.6 Why is there so much pride He is a King of all the children of pride Job Envy is the Devils own Nature as God is LOVE Wrath is the Devils harbinger which prepares room for him in the Soul Ephes 4. neither give place to the Devil or to the Backbiter By wrath the Devil useth to bring to pass all his designs by this he becomes Abaddon and Apollyon Covetousness is the root of all evil Reproof Of those who take advantage of evil times to do deeds of darkness little do they consider that the Devil rules them because Inter arma silent Leges This is your hour and the power of darkness Exhort To come out of the Devils Dominion It was God's Call and Invitation unto Abraham Gen. 12.1 and yet is unto every Son of Abraham 2 Cor. 6. Come out of them my people Rev. 18.4 The meaning is not that we should go out of the world that 's an absurdity to the Apostles own reasoning O how many are there in this dark world who yet think all things clear and themselves extreme quick-sighted Joh. 9. Who put darkness for light and light for darkness Isa 5.20 The light that is in them is darkness He who should tell a man this that he is in darkness that he is led with the Spirit of Errour that he walks in darkness and knoweth not whither he goeth that he is misled by the lying Spirit he would fare no better than Michajah did at the hands of Zedechiah This very stoutness and presumption that a man is in the light is an Argument that he is in darkness Joh. 9. He that hates his brother is in darkness even till now when the true light shineth 1 Joh. 2.9 10. Christ came for judgement into this world that they that see not might see and they that see might be made blind Paul thought he saw He thought he ought to do many things contrary to the Name of Jesus of Nazareth All this while poor Man he was blind and in the darkness till the glorious light shined unto him and that struck him stark blind that he knew himself to be blind Then was he led by the hand Ananias laid his hands upon him then was he sent to open their eyes Act. 26.18 Paul himself saith he was a Pattern 1 Tim. 1.16 Pray unto the Lord for Repentance that they may escape out of the snare of the Devil c. NOTES AND OBSERVATIONS UPON PHILIPPIANS II. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he humbled himself and became obedient unto death even the death of the Cross THis is Verbum Dei a seasonable Text being part of the Epistle appointed to be read on the first day of this Passion week which contains the Humiliation and Exaltation of our Lord and Saviour Jesus Christ and an Exhortation unto us that we would conform our selves unto his Humiliation in hope of being made conformable to his Exaltation For the words from the 5th Verse to the 11th are a comparison inverted The Protasis is Christ's Example This mind was in Christ Jesus who being in the form of God c. The Apodosis is our conformity unto
such a care atttending on it as runs through all our thoughts all our imaginations all our memories all our words all our gestures all our actions all and every of our Professions and Trades such an universal care lies on every Believer to maintain good works why it is his business O Beloved Are we thus mindful Are we thus careful of our greatest business to maintain good works I know well I shall be answered alas I find continually such rubs in the way of life so that when I would do good evil is present with me It is a necessary Precept given by the Lord and his Apostles Pray continually its necessary for prevention of evil works and for the maintaining of good works 1. For the prevention of evil works Epb. 6. after all the Armour Verse 18. Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance The Devil like a roaring Lion goes about seeking whom he may devour 1 Pet. And he hath a party within us even the Harlot iniquity which hunts for the precious life Prov. 6.26 There is no doubt but all the power of the enemy will be raised against us when we stand forth to maintain good works But among all other the Devil makes use of two principal Engines Force and Subtilty and when he prevails not with one of these he makes use of the other Examples are obvious Ezra 4.2 The adversaries of Judah and Benjamin first insinuate themselves they would build with Zerubbabel and Joshuah c. when so they cannot effect their purpose they hire Counsellors against them c. Ver. 5. complain to King Artaxerxes And when Sanballat and Tobiah could not deride and mock Nehemiah out of his building they endeavour to fright him out of it Neh. 4.1 to 8. We are not ignorant of his devices for it is his old plot when the roaring Lion perceives his Skin will not prevail to terrifie us from edifying our selves and others then he takes the Foxes Skin These were two notable enemies that Israel met withal when they travelled toward the holy Land Sehon King of the Amorites who dwelt at Heshbon and Og the King of Bashan Numb 21. Deut. 2.26 But what are these to us Sehon is he that treads down and roots up he is said to be King of the Amorites the great talkers he dwells at Heshbon in the cogitations and thoughts and there he hinders the good thoughts and cares of Israel in making progress towards the Holy Land But the Lord delivered Sehon King of Heshbon into the hands of Israel Verse 33. yea the Lord destroyed Zanzummim Verse 20.22 even the huge Giant-like evil thoughts so Zanzummim signifieth prava cogitantes those evil thoughts which hinder our thoughts and cares of maintaining good works The weapons of our warfare bring into subjection every thought unto the obedience of Christ 2 Cor. 10. When Sehon King of Heshbon prevails not when violence and force when treading down and rooting up cannot hinder our good thoughts and cares then the Devil useth derision and scoffing that thereby he may discourage us from our well doing that 's Og which is subsannatio scoffing and jeering tending to bring the Israel of God to reproach and shame that 's Bashan but the Lord saith to Believers fear him not for I will deliver him and all his people and his land into thy hand Deut. 3.2 For so the promise is general Whosoever believeth in him shall not be ashamed 2. For maintaining good works Doing good is compared to sowing Seed Gal. 6.7 8 9 10. which is a continued act Eccles 11.6 Patient continuance in well doing Rom. 2.7 Good works must be rooted in the heart whence they grow up and proceed Luke 8.15 That on the good ground are they which in an honest and good heart bring forth fruit with patience Now the preparations of the heart and the answer of the tongue is from the Lord Prov. 16.1 Thus the Lord is said to have made every Plant of the Field before it was in the earth and every herb of the Field before it grew Gen. 2.5 The predispositions of the mind and heart those plants of our Heavenly Fathers planting they are not of mans setting The Lord doth fit us and dispose us and make us perfect to every good work The old Manuscript hath in every good word and work to do his will Hebr. 13.21 And accordingly the Apostle there prays The Apostle saw among the Cretians and foresaw that there would be among other nations such people who would very hardly be perswaded to believe this Divine and most certain truth That they who have believed God should be careful to maintain good works and therefore he lays such weight upon it that he affirm it constantly he interposeth his authority I will that thou affirm constantly and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying c. and all little enough for as for the Cretians the Apostle S. Paul had an hard task c. Vide Notes in Titus 2.11 As for other nations who sees not with what difficulty men are perswaded that the good works commanded in the Law of God are possible which howsoever it be most true yet is there no Divine Truth so much opposed as this and that by all sorts of Christians c. See Notes in Jam. 1.22 This shews the irrefragable and undeniable truth of God so that even the sober Heathen yea wicked men set to their seal that God is true Thus Lycurgus and Numa Pompilius fathering their Laws upon a Deity they were held to be true and faithful and the people were most obedient unto them Yea the Chief Priests and Elders of the people though enemies to Christ and his Doctrine yet were convinced by their own reasoning that if it came from God it must be true such a Dilemma they put upon themselves Mat. 22.25 If we shall say from heaven he will say why did you not then believe him if of men we fear the people Exhort Let us endeavour after the like faithfulness that whatsoever we speak be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever we do we do faithfully 3 Joh. if we believe God who is the Author of this faithful saying Let us every one be careful to maintain good works our own lives will speak it whether so or no. 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed God be careful to maintain good works The words contain St. Paul's charge to Titus wherein we have 1. The Precept given him in charge that he affirm constantly 2. The Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volo I will that thou affirm c. Accordingly the words have in them these two things 1. Titus must affirm constantly that they who believe maintain good works 2. St. Paul wills that he affirm these things constantly 1. Titus must affirm these things constantly That they who c. The word we render
the flesh because they are bred in us and agree well with our corrupt nature they seem to be our friends but they can never be made subject to the Law of God and therefore they are indeed enemies of God and our enemies Thus the water of the Fountain Styx differs neither in colour nor scent from other water but if it be drunk 't is deadly The like we may conceive of our dangerous and hurtful lusts how friendly and agreeable to our nature so ever they appear unto us Wisd 1.14 15 16. Thus on the contrary we take that for our enemy which is indeed our friend thus the Law of God is indeed our friend and we ought to consent and agree with it that it 's good and of this our Saviour speaks Matt. 5.25 Agree with thine adversary while thou art in the way with him And they are our true friends which reprove us and bring us to accord and agreement with the Law of God Levit. 19.17 And therefore the Saints of God because they further one another to such concord and bring one another into friendship with God they are called friends 1 Joh. Thus we hate the Law when it reproves us for our misdoings for howsoever veritas lucens amatur surely the light is good Eccles yet redarguens odio habetur a scorner hates him that reproves him Amos 5.10 Thus Gods Truth and the Preachers of it are taken for enemies Art thou he that troubles Israel 1 Kings 18.17 and hast thou found me O mine enemy saith Ahab to Elijah 1 Kings 21.20 and 22.8 I hate Michajah because he prophesieth not good concerning me but evil Am I become your enemy because I tell you the truth But we need not seek Examples so ancient O the gross mistake of this otherwise most knowing age we are commanded to hate our inward enemies and these we love we are commanded to love our outward enemies and these we hate O but we have found out a devise to save our selves from that imputation of hating our outward enemies entitle them to God feign them but Gods enemies and then hate them persecute them c. See Notes on Matt. 8.25 The world is a troublesome and importunate and implacable enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil Beelzebub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Devil a roaring Lion Yet the world is a weak enemy the flesh is weak if for us and as weak if against us for to be fleshly and to be weak they are all one The Aegyptians are men and not God their horses are flesh and not spirit Isai 31.3 Observ 1. The wonderful power imparted unto the Saints that are born of God they fight with the world and prevail Observ 2. It is no good argument then of a perfect regenerate man that the spirit lusts against the flesh c. that he would do good c. The Apostle applyes this measure to little children Gal. 4.19 and 5.17 Observ 3. This is a certain and infallible sign of a regenerate man and that Christ is born in us and that we are born of God when we overcome the world Observ 4. This is a certain proof and demonstration of our spiritual resurrection from the death of sin into the life of righteousness for as the first born Son of God approved himself to be the Son of God by his resurrection from the dead Rom. 1.4 so the Saints by following him therein Consol But alas may the poor dejected soul say I find my self too weak to withstand so strong enemies yet despair not The Saints out of weakness it self were made strong and waxed valiant in fight But I am overcome by every vain desire Hast thou at least a desire not to be overcome Hast thou a desire to conquer persist and continue in that desire and good will and God will add power The people shall be willing in the day of thy power Psal 110. Christ the power of God is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.14 yet even that good will is born of God 't is a Grace and God gives Grace for grace the grace of power and strength for the grace of good will But alas I have many enemies and now I revolt from them they are more exasperate more fierce against me As when the Jews revolted against the Chaldeans or Aegyptians they were the more eager to bring them under again And thus I find it in my soul I have Chaldeans and Aegyptians there devils and sins and their lusts which fight against my soul so that I may cry out as the Prophets servant did when he saw the Syrians or Aramites encompass the City 2 Kings 6.15 for even such Aramites encompass my soul What Aramites are they pride and haughtiness of spirit and deceit and the curse which attends these so Aram signifieth The Prophet David complains of these spiritual Aramites Psal 10.1 6 7. The ungodly is so proud that he cares not for God nor is God in all his thoughts his mouth is full of cursing deceit and fraud Against these he prayed and so do thou Let not the foot of pride come against me nor let the hand of the ungodly cast me down And then fear not the Aramites if thou be one of Elisha's servants Elisha's no I am a servant of the Lord Jesus Christ Why that 's the true Elisha God the Saviour so Elisha signifieth Art thou his servant The Lord open thine eyes and thou shalt see that there are more with thee than are against thee vers 17 18. Do thou also pray unto the Lord and thou shalt see thine helpers so the Prophet did Psal 55 11-18 You tell me of David David had his falls and foil'd he was by his spiritual enemies more than once True he was so but he was foil'd that thou mightest not be foil'd he sinned that thou mightest not sin And therefore St. John 1 Joh. 1.10 having said if we say we have not sinned we make him a lyar and his word is not in us he presently adds 1 Joh. 2.1 My little children these things write I unto you that you sin not The foils of David and others of Gods Saints they are left like Sea-marks that we might not shipwrack our Faith either on Sâ—ylla or Charybdis presumption or despair Besides though it be true that we have all of us our weaknesses God help us yet is it not possible that we may attain to as great strength as David had Is it presumption to hope for it It is a promise to be performed in these last days Zach. 12.8 And he that is feeble among them shall be as David at that day and the house of David shall be as God c. But alas I find it not so Lean upon the Lord and thou shalt renew thy strength it is a promise Esay 40.31 But they that wait upon the Lord shall renew their strength they shall mount up as Eagles they shall run and not be weary and they shall walk and not faint
no sin to be ignorant of what God will have us ignorant Secret things belong to God c. but sin is throughly to be purged out yet that must be only in part inchoatè this is from the Devil ye shall know all things like God no ye shall be purified as God is pure Sign Christ where he works he doth it throughly Acts 13.33 M. S. There are who plead for a spot and say his people must have a spot as if it were the mark of Christs people to be spotted as Jacob's Lambs were I deny not but the young Lambs of Christ have their spots which are forgiven them through his name 1 John 2. but those spots are not only forgiven but when they grow up to ripe age they wear away and are not as the Lamb new yeaned hath spots but they wear out when they grow elder Christ shall throughly purge his floor and burn up the chaff with unquenchable fire Cant. 4. Macula non est in te Ephes 1.4 and 5.27 Phil. 2.15 Col. 1.22 Rev. 14.5 Such let us endeavour to be 2 Pet. 3.14 Christs purging is a through purging I have set thee to pull down to destroy and throw down for the house wherein the Leprosie was the Priest was to take away the stones and cast them into an unclean place without the City and cause the house to be scraped within round about and they shall pour out the dust that they scrape off without the City into an unclean place Levit. 14.40 What ever Soul Christ hath purged from sin in it he works righteousness it is the Lords Commission unto Jeremy to root out and to pull down to destroy and throw down and to build and to plant First to root out c. and then to plant c. There are who can root out and destroy but they cannot plant and build the Lord Jesus Christ out of what soul he hath rooted and purged out sin in it he plants righteousness Every plant which my Heavenly Father hath not planted shall be rooted out all evil thoughts murders adulteries fornications thefts false witnesses blasphemies these are plants which are not of our Heavenly Fathers planting These are planted by the envious man these grow from within and defile the man hath Christ rooted out these Hath he cleansed thee from these Then he hath planted the contrary Graces if the unclean thoughts be purged out he hath planted in thee chaste ones if wrath be rooted out he hath planted meekness in thee if he hath rooted out pride he hath planted humility c. if the one be purged out the other is there contraria sunt circa idem Otherwise thy condition is dreadful for if the evil unclean spirit go out of a man and return and find his house empty swept and garnished and Gods good spirit not there he brings seven worse spirits along with him and they enter into the man and his last estate is worse than the first Observe this in the first sin we read of The woman gave to me of the tree and I did eat the woman the Serpent saith she beguiled me and I did eat In the second sin Cain had kill'd Abel and tells God he knew not what was become of him no acknowledgement that any sin is ours if it be possible to avoid it we lay that bastard brood at any mans door rather than own it our selves Consol Alas I find my corruptions many but there is no cleanser no purger of them though I have been a long time a hearer of the Word and that 's said to be a means of cleansing Hath it not cleansed thee at all An ancient Father resembles purging of sin to water washing a foul sieve the water runs through it the word runs through it it profits not because not mingled with faith Hebrew faith purifieth the heart 't is like a cordial which Physitians give in danger of infection of the Pox or Plague to divert the venome from the heart But alas I find my pollutions and uncleannesses more and more as the Leper Levit. 13.12 13. 1 Joh. 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness They that came to St. John's Baptism they confessed their sins shewed their deeds Act. and then they were baptised Observe we have our sins this observation however it seems impertinent is exceeding necessary for men acknowledge not sin in themselves or else we are all sinners in confuso Ahab one of the greatest sinners we read of none like him of all the Kings of Israel yet though he had brought in not a false worship only but also a false God though he had at least by connivance killed Naboth and taken possession of his Inheritance and he stoned God sent a Famine yet we read of no remorse at all in Ahab A Famine he knew there was and he was sensible of it but he looked not at himself as any cause of it no he layes the blame where least of all it was to be laid upon Elias Art thou he that hast troubled Israel c. 1 King 18. Judah committed incest with his daughter Tamar Gen. 38. and we read of no remorse at all but when news was brought him that his daughter in Law had played the harlot O how impartial a Judge he was bring her forth and let her be burned vers 24. David having committed those two great sins Adultery and Murder we read of no remorse at all till Nathan came And the Prophet wisely foresaw that unless he couched his accusation in a parable and represented him unto himself in a third person he would hardly acknowledge it which done with much adoe then I have sinned against the Lord 2 Sam. 12.13 Isai 66.5 Your brethren that cast you out for my Names sake said let the Lord be glorified Jer. 50.7 their adversaries said we offend not because they have sinned against the Lord The time will come when they that kill you will think that they do God service Joh. 16.2.9 The reason is our nature is deeply died and rooted in sin so that sin seems to be our nature it self pride is the essence and nature of a proud man covetousness envy voluptuousness lying contention c. self-love idolizeth it self we see nothing amiss in it so that it is a very hard matter to convince almost any man of his sin 2 Chron. 28.5.10 therefore the Prophet must cry aloud Isai 58.1 Observ 1. This is the reason that he who reproves a man of his sin becomes his enemy Hast thou found me O mine enemy Am I become your enemy because I tell you the truth Gal. 4.16 1. Is not truth then sweet and pleasant certainly most sweet it is yes as Solomon saith of the light surely the light is sweet c. yet every one that doth evil hates the light and comes not to the light lest his deeds should be reproved Joh. 3.20 Every man loves
the truth and loves the light while it speaks to him in general terms but when it speaks to him by name as it were thou art the man as when John Baptist told Herod it is not lawfull for thee to have thy brothers wife then he hates light reproving Veritas lucens amatur redarguens odio habetur he who hath been in a very dark dungeon and hath seen no light he 'll fly in his face that brings it to him ye may perceive this when a candle is brought to you before ye are altogether awake Observ 2. This is the reason that sometime the Preacher pleaseth a man as while he speaks that which is not so proper to his condition and doth not touch his sin sometime again he displeaseth him exceedingly because he reproves Judge in your selves Beloved I beseech you is it not so Should I discourse of truth in general all would be well but when I urge obedience to truth and tell them they hold the truth in unrighteousness then they are troubled Herod heard John Baptist willingly till he reproved him and then he was not worthy to live Ye shall observe this in one short Sermon of our Saviour Luk. 4 16-29 and 11.45 46. Demetrius could be content to hear Paul speak of Jesus he hoped it 's like he should have gained by making some Crucifixes as goes now the trade at Rome but when he taught that they were no Gods that were made with hands and discovered the polutions of Idols Act. 15.20 he and his fellow tradesmen cry him down Act. 19.24 They gave him audience to that word Gentiles Act. 22.22 A faithful Minister of God hath experience of this daily for if he cry down the Antichrist of Rome and his fall such and such persons and such and such outward things then he is cryed up do I now favour either the Antichristianity or Iniquity either of persons or of things God forbid I would to God the Antichrist and all Iniquity in High Places and all wicked men and favourers of Iniquity were brought low but beloved unless that Antichrist within us our sin and every mans Antichrist in his own heart his own sin were put down What is it unto us though all the Antichrists in the world were put down He who cryes down outward evils leaves the inward untouch'd and so pleaseth well But alas to what purpose is it to remove any thing without us if the abomination of desolation stand where it ought not The Chirurgeon when he useth Cataplasmes Fomentations and Anodines which ease and asswage pain O he is a good man but when he useth Cauteries Burning Lancing Cutting O then he is a cruel man what 's the reason of this different opinion the Chirurgeon is the same man the Patient is not the same The like we may understand of the spiritual wounds and bruises and putrifying sores which sometime must be mollified and eased and then the Chirurgeon pleaseth us well sometimes they must be lanced or seared and then we utterly dislike him the man is the same the difference is not in him but in our selves our high-swoln sins make the Chirurgeon cruel But when the Chirurgeon hath lanced the tumour and let out the corruption and the Patients healed O then he is a good man again and when reproofs and reprehensions have now healed the soul then O then the Minister pleaseth indeed And truly beloved however for the present he who discovers our sins may be hated and loathed by us yet the time will come when he who rebuketh us afterward shall find more favour than he that flattereth with his lips Prov. 28.23 when he tells the people ye are the Saints and of the state of bliss like a Castle in the air without a ladder to go up to it That which is our own we love though perhaps in it self it be not at all lovely nor to another as Parents love their own children though deformed and ill-favoured for the same reason we love our own sins because our own is the brood and spawn and children of our own heart and therefore we love any thing that nourisheth and cherisheth them as that in the Complaint of a Sinner that the righteous man offendeth seven times a day O 't is a comfortable saying which some account one of David's Psalms and the speech of the holy Prophet David but I beseech ye consider it well for if this were the speech of David a man after Gods own heart and such a righteous man should sin seven times a day how might men reason then for the cherishing of themselves in their sins surely then an ordinary Righteous Man may sin seventy times seven times a day a dangerous consequence But I sufficiently confuted that errour lately only I shall entreat you that since ye abhor humane inventions as ye ought to do ye would not take that complaint of a sinner especially in that part of it for one of Davids Psalms or any part of Gods holy Word Exhort Suffer our selves to be purged from our sins Motive 1. The turpitude and filthiness of sin it 's stiled by all those names which in nature are odious unto our sense or fancy so filthy is every sinful man in the sight of God those names of diseases as the Leprosie c. Motive 2. It 's the cause of all the calamities which befal us we accuse one another and condemn one another as the cause of these evils mean time the true cause lurks within us for whereas all outward calamities are either 1. Positive as slaughter and pestilence c. Or 2. Privative as famine and drought Our sin is the cause of all these 1 King 8.33 When the people are smitten down before the enemy because they have sinned against heaven vers 35. when heaven is shut up c. because they have sinned against thee Famine vers 37 38. Captivity vers 46. Lament 1.8 9. Jerusalem hath grievously sinned therefore she is removed her filthinesses are in her skirts she remembred not her last end therefore she came down wonderfully Ephes 5 3-6 Jer. 7.8 9.15 Coloss 3.5 6. 3. It 's the end why Christ was given unto us he gave himself for his Church that he might cleanse it c. Ephes 5.26 4. Nothing unclean enters the Holy City 5. It 's Gods command wash ye make ye clean Isai 1. and an easie command it is so saith Naamans Servant 2 King 5.13 'T is easie if we consider the beauty of holiness that consideration devours all the labour of washing Sign Purging of sin is the removing of it if therefore it remains it is not purged even the least sin renders us unclean in Gods sight Offendens in uno omnium reus It 's said of Jehoram the Son of Ahab that he wrought evil in the sight of the Lord but not like his Father and his Mother no sin is right in the sight of the Lord be it never so small as a line is not right if it have