he erects their minds and raiseth them unto good hope We saith he who have believed do enter into his Rest So the Apostle wisely balanceth the soul between presumption and despair and settles them in an holy fear mixt with hope We read in Deut. 24.6 Moses forbids to take the upper or nether milstone to pawn for he who so doth taketh the life to pledge the upper Milstone signifieth fear the nether Milstone signifieth hope Gregory hope raiseth the soul and endangers it now lest it rise to presumption there 's need therefore of fear and fear if it exceed endangers it also lest it sink into despair there 's need of hope Medio tutissimus ibis inter spem timorem Neither of these can be taken to pledge without hazard of the Christian life lest fear the upper Milstone sink into despair it 's supported by hope lest hope the nether Milstone arise to presumption it 's kept under by fear according to the Apostle Be not high-minded but fear Rom. 11.20 1. Then he fenceth the soul against presumption vers 2. wherein we have these Divine Sentences 1. The Gospel was preached to us 2. The Gospel was preached to them 3. The Gospel was preached alike to us as to them 4. The word preached did not profit them who heard 5. It did not profit them being not mixed with faith in those who heard 1. The Gospel was preached to us saith S. Paul to the Hebrews word for word we are Gospellized or Gospelled Now 1. What is the Gospel 2. How was it preached to the Hebrews 1. The Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Glad Tidings of Grace and Truth and Mercy and Love of God through Jesus Christ unto mankind promising in Christ remission of sin and repentance unto all penitent ones who turn from all our sins and enabling us through Faith and the Obedience of Faith in Christ to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world looking for the blessed hope c. To this effect the Apostle writes to the Thessalonians 1 Thess 1.9 10. That they turned unto God from Idols c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who delivereth us from the wrath to come 2. The Hebrews had received the Gospel not only by the inward word as all men at one time or other receive it Rom. 10.18 Their sound is gone into all the world c. but by the outward word also as Matth. 4.17 Act. 2.3 These at Jerusalem by Christ and his twelve Apostles others abroad had heard by those dispersed Disciples Act. 8.4 and 11.19 and 13.14 15. especially Paul and Barnabas What reason is there that either the Hebrews or we Gentiles have been Gospellized or had the Gospel preached unto us There is some difference between the Gospel being preached to them and us because the Hebrews were initiated and trained up and entred in the written Law of God which was not vouchsafed unto the Gentiles Psal 147. He hath not dealt so with every nation nor have the heathen knowledge of his law 2. God's design Matth. 10.6 Act. 3.26 and 13.46 Howbeit this is common to both that they who receive the Gospel be such as have been humbled by the terrours of the Law for their sins and so brought low and become abased and cast down whereby they are made fit to receive the Gospel according to that Matth. 11.5 unto the poor the Gospel is preached which comes to pass through the grace and mercy of God 1. Here then is the very best news that can be brought unto mankind the glad tidings of Christ come in the flesh and therefore the wisdom of God represented this unto us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth flesh and glad tidings and the Gospel importing unto us that the most joyful message unto men was God manifest in the flesh which the Apostle calls the great mystery of godliness 1 Tim. 3.16 For howsoever there is a knowledge of Christ according to the Spirit yet there must first be a knowledge of him according to the flesh Isaac lived at the well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the passage of Rebecca lay by the Brook Besor and Psal 110. and 1 Sam. 30. But this seems otherwise for even the evil spirits confess that Christ is come in the flesh I know thee who thou art the holy One of God Every spirit that confesseth that Jesus Christ is come in the flesh is of God 1 Joh. 4. which is not to be understood of Christs personal flesh but as there are many members of the body yet it is but one body So also is Christ Ghrist in his mystical body and in every member of it Christ in thee and me and so every spirit which confesseth that Christ is come in thy flesh and mine and every believers that Spirit is of God Gal. 4.19 Observ 2. This is an argument of Gods special Grace to receive the Gospel which only God himself can give us St. Paul labours to declare this Gal. 1.1 11 12. The Gospel preached of me was not of man nor was it man that taught it The word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found above forty times in an active signification but a passive form on purpose to shew that the news of mans Salvation was denyed to all mans wisdom as for like reason the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never read in the active whereby is implyed that our salvation yea all our fitness to receive it even to a thought is to be obtained of God alone 2 Cor. 3.5 Observ 3. Observe the word and promise of re-entry into Gods Rest and the recovery of his Kingdom is the true Gospel here implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this the Prophet Esay speaks chap. 52.9 and Nahum 1.15 how beautiful upon the mountains are those that bring glad tidings which the Apostle quotes Luk. 2.10 Behold I bring you glad tidings of great joy c. So Eph. 1.13 In whom also ye trusted after ye heard the word of truth the Gospel of your salvation And Col. 1.5 The hope which is laid up for you in heaven the word of truth of the Gospel Observ 4. Observe the love of God to that people of the Jews in special Observ 5. God's faithfulness in his promise unto their fathers Act. 13.32 33. We declare unto you glad tidings that the promise which God made unto the fathers God hath fulfilled the same unto us their children Observ 6. How happy had this people been had they known their own happiness had they known the time of their visitation Luke 19.44 How happy were they who knew their time and took the Gospel to heart Mal. 3.16 17. They that feared the Lord spake one to another c. and how happy might their posterity yet be were the Gospel preached unto them in truth and sincerity and power and they hardened not their hearts against it Hence then
say thou lovest thy God with all thy heart when thou knowest thou lovest the world ye Adulterers and Adulteresses c. wouldst thou believe thy Wife should she say she loved thee while she prostitutes her self unto another man And art thou the loving Spouse and Wife of thy Maker yet lovest his enemy thou doest ipso facto become his enemy Inimicus Dei constituitur Jam. 4.4 The love of God proceeds from a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 how can thy love proceed from a pure heart when thou sayest thy heart cannot be pure How can thy faith be unfeigned when yet thou believest not thou art able to love the Lord thy God with all thy heart Love will suffer nothing to intervene to separate from the party we love that may hinder union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know well the contrary doctrine is and hath been taught but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's an holy thing to prefer the truth before all Opinions and Authority of men Our Lord and his Apostles when they taught the Gospel they gave not precepts to be done in another life but in this life and therefore Act. 5.20 The Angel commanding the Apostles to preach the Gospel calls it the words of this life And it is very observable that our Lord speaking of this Commandment doth not cite these words out of Exodus wherein is contained the Law out of Mount Sinai but he quotes them out of Deuteronomy cap. 6.5 wherein many things are contained which belong to the New Covenant as it is taught by Christ and his Apostles out of Mount Sion and such is this Besides since the nature of this command is such that without it the Eternal Life cannot be obtained surely our Lord would not have prescribed this precept to be done in this life if it had been to be reserved for the Eternal Life Now that this precept is of that importance that without it the Eternal Life cannot be obtained and by observing it the Eternal Life may be obtained appears by Luk. 10.25 where the Lawyer askes our Lord What shall I do to inherit Eternal Life Our Saviour answers him then vers 28. This do and thou shall live Now Beloved consider advisedly it concerns every soul which hopes and desires the Eternal Life if this be a necessary condition for the obtaining Eternal life surely if Eternal Life be possible to be obtained it must also be possible to love the Lord our God with all our heart If otherwise the means be impossible the end also must be impossible and its all one as to say thou shalt not inherit eternal life The Rule is well known Conditio impossibilis aquipollet negativae Christ hath paid the ransom for all but for whom effectually is it not for them who believe in him love him walk in all obedience unto him 2 Cor. 4.10 11. and 5.14 1 Pet. 4.2 A great Prince pays a ransom for a multitude of Captives but this he indents with them that they shall ever afterwards be his Subjects love and obey him The Lord Jesus is that great Prince and the Saviour he hath paid that ransome for us who were captives unto Satan and sin and iniquity and he upon the like terms hath paid the ransom for us that henceforth Rom. 6.6 that we being delivered out of the hands of our enemies should not serve sin but should serve him in holiness and righteousness Luke 14.17 And he no doubt who does so he loves God with all his heart The contrary opinion hath gotten ground in the minds of men 1. partly from the authority of one of the ancients 2. Partly from an inbred listlesness in the most of us to whom it may be truly said that quae nolumus difficulter credimus those things we would not we hardly believe and as true is that saying proclives sumus a labore ad libidinem that which is troublesome or chargeable we have no heart to believe it Now because to love the Lord our God will cost us all we have and all we are we are hardly brought off to think 't is impossible ever to be performed Hence it is that they have made this plausible interpretation of the words that in them is prescribed non tantùm quod currendum quà m quò currendum Not so much the way wherein we should walk as the end of our way whither we hope to attain after this life These and such like sayings please us well because they agree with our lazie disposition but if this command had been reserved for another life it would not have been prescribed in this Eccles 9.10 Act. 5.20 no nor have been said to be fulfilled in this as it is said of David 1 King 14.8 David kept Gods Commandments and followed him with all his heart to do that which was right in his eyes so it is recorded of Josiah 2 King 23.23 that he turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses Nor would it be said to be the practice of the Saints Psal 119.2 They keep his Testimonies and seek for it with their whole heart whence we may reason thus that if David thus loved the Lord his God under the dispensation of the Law when the Lord gave amore scanty measure of his Spirit how much more is expected of us under the Gospel when what the Law could not do God sending his son c. Rom. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do all things through Christ strengthning me certainly by how much the more the spirit and power of God is vouchsafed unto us by so much the more we should perform this Commandment to love the Lord with all our heart soul mind and strength I shall end all with exhortation that we would thus love our God but indeed what need is there of exhortation if the eyes of our understanding were opened how could we be but ravished with the love of our God That is worthy of love which is good could the Philosopher say then most amiable and lovely is the best Amor meus pondus animae meae Whence it is that all and every creature inclines to their proper place the Fowls into the Air the Fishes into the Sea the Stone to the Center Is it not that those are their rest Tell me whoever thou art in what creature hast thou ever found a true Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solid and lasting rest so far we find him nihil aequè gratum est adeptis quam concupiscentibus There is no creature so acceptable in the enjoying as in the desiring Let me appeal to the experience of the Amoretto whether he soon loth not that which he most loved The example of Ammon 2 Sam. 13. is of large extent v. 2. he was so vexed that he fell sick for his sister Thamar and waxed lean from day to day when he had enjoyed her he hated her
〈◊〉 〈◊〉 which the Etymologist understands quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 missi in viam such as are set in the way And thus they who are ready to enter into the wedding Chamber are such as the Lord hath set in the way of his steps Psal 85.13 Righteousness shall go before him and he shall set us in the way of his steps the Vul. Lat. hath paratae i. e. made fit and as we turn it ready Now how are the Virgins made ready or prepared for entrance into the Bride-Chamber It 's a long work and requires many acts which yet may be reduced into two general ones 1. the Law 2. the Ministry of John Baptist Correction Instruction both which are wrought by the divine Light Ephes 4.14 Awake thou that sleepest arise from the dead and Christ shall give thee light which are both together Psal 94.12 Blessed is the man whom thou correctest and instructest out of thy law that thou maist give him rest from the days of adversity This correction the Lord himself works by his Law which is our Schoolmaster unto Christ and polisheth or prepareth and maketh us ready for entrance into his rest 2. the second preparation by John Baptist's Ministry is the Doctrine of Repentance and amendment of Life tending to the same entrance So that we see there must be a preparation a making ready of the Virgins before the meeting of the Bridegroom much work before their entrance in unto the Marriage-feast The fruition of everlasting bliss and happiness is with the Lord the wise Virgin-souls enter into the Wedding-chamber with him they live with him they reign with him they are glorified with him they sit with him in heavenly things they are ever with the Lord. No entrance into Righteousness or Life or Peace or Joy or Glory without him He who is the glory of his people Israel the righteousness 1 Cor. 2. the eternal life 1 Joh. 5. the peace Eph. 2. Hence we may consider how partial is our self-love how full of flattery that we can perswade our selves into a good opinion of our own estate that we shall enter into life with the Lord Jesus yet not die with him that we shall reign with him yet not suffer with him whence note that eternal Life is a state a condition to be entred into wherein really we are not yet entred This may serve for reproof of those fools who are without and unprepared for entrance into the Wedding-chamber as their empty Lamps their Garments of the old Man evidently declare them yet so fancyful they are so full of imagination that they think themselves within the Marriage-room These go not in with the Bridegroom through the door of mortification they climb up some other way Joh. 10. But let us from their Example be exhorted to prepare our selves that we may be found worthy to enter with our Lord into his Rest And the door was shut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The event of the Bridegrooms coming is joyful to the wise Virgins they enter into the Bride-chamber where they are secure the door being shut sad unto the foolish who come and petition but too late and are excluded so that for the security of the wise the door is shut Ye remember the 12 first Verses of this Chapter are wholly the Protasis or Proposition of a Parable without any Reddition at all to it except only in the 13. Verse It 's left therefore to us to enquire what 's here meant by the door and what by the shutting of the door What a door is we may understand by the uses of it as to keep some things or persons within or without to open and shut to let in and let out it 's the common passage in and out of the house By the door here is meant the entrance into the Kingdom of God which is the mercy of God in Christ and Faith in him for so Christ calls himself the door Joh. 10.7 9. and Faith is called the door Act. 14.27 whence it is that Christ and Faith his Name and Faith in his Name are taken promiscuously one for other Gal. 3. 1 Cor. 13.5 Examine your selves whether ye be in the faith know ye not that Jesus Christ is in you except ye be reprobates So Act. 3.16 They also who preach Christ or preach the Faith have a door opened to them such a door Paul had at Ephesus 1 Cor. 16.9 and he intreats the Colossians to pray that a like door may be opened to him Col. 4 3 4. Through this door he went in to the Thessalonians 1 Thess 1.9 2. This door which is Christ and Faith in him is opened by the Lord when he enclines the Ear or enlightens the Understanding and perswades the Heart to admit and receive the word of Faith and thus Faith is said to be the gift of God Act. 10.43 Ephes 2.8 and thus the Lord opens the door of Faith Act. 14.26 3. This door of Faith is also opened by the assenting of our Judgment and consenting of our Wills unto the divine Truth reveiled unto us by the word of Faith and Preachers of it And thus that which is in the former respect called the gift of God in this latter regard is the duty of man which the Lord requires of him as Rev. 3.20 Behold I stand at the door and knock Thus the Lord Jesus may be said to knock by the Word of his Grace and his Ministers the Publishers of it when he manifests himself unto his Believers and obedient ones Joh. 14. Thus the door is opened by the Lord perswading and the man yielding and consenting as Esay 50.5 The Lord God opened mine ear and I was not rebellious 4. The door which is Christ and Faith in him is here said to be shut It is not here said who shut it but that will not be hard to understand now we know who opened it though the shutting of the door be in an inverse order For 1. The Lord reveils his word 2. He opens our ears and hearts whereby we may hear consent and obey So the Lord opened the heart of Lydia Act. 16. But in shutting the door it is otherwise for God speaks once and twice ofttimes and man regards it not Job 33. yea man he opposeth the word of God and shuts his heart against it contradicts and blasphemes it when the man thus shuts the door of his heart against the Lord and the word of his Grace it is just with the Lord to yield such a one up to a mind void of judgment and to open the door of Faith to such as are disposed by Gods preventing Grace thereunto Act. 13.46 Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken unto you but seing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the gentiles So also Esay 6.9 see Gods judgments for disobedience Hence we learn that they are worthy to
conformable unto God himself who is a God without iniquity just and right is he Deut. 32.4 In this rectitude and uprightness the upright God made and set man at the first Eccles 7.29 Hence we understand by the rule of Contraries what obliquity and crookedness is viz. a deflexion or aversion from that original rectitude uprightness and straightness And this crookedness is framed by a rule also which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness or irregularity for as rectitude and uprightness is compared unto a straight way so iniquity to by-wayes or crooked and erroneous wayes So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sin signifieth properly to go astray or out of the way and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sin notes properly a missing of ones way Now as rectitude or straightness and the rule of it is conformable unto God himself so crookedness and the rule of it which is irregularity is conformable unto the Devil who is the crooked Serpent Isa 27.1 And as the upright God made the man upright in his generation and according to his will so the Devil the crooked Serpent declined man and brought him to the bent of his will in the degeneration so that of Eccles 7.29 God made man upright but he found out many inventions Hence then came crookedness into mans nature and both 1. Original whereof David speaks Psal 51.5 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in iniquity or in obliquity or crookedness did my mother conceive me Our Mother Eve received Seed from the crooked Serpent according to which she brings forth her first birth alwayes crooked and perverse first that which is natural and then that which is spiritual according to this mystery ye find the first born in Scripture prone to evil and perverse as Cain Ishmael Esau c. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth an Infant or Suckling comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth to be unjust 2. A man being born thus crooked cannot make himself straight but stands bent Eccles 1.15 That which is crooked cannot be made straight i. e. by himself which hath no Principle of rectitude or straightness at all in himself but hath rather a proneness to greater obliquity and crookedness Hence it is that David having spoken of his original obliquity adds thereunto his actual Psal 51.9 Hide thy face from my sins and blot out all mine iniquities or obliquities Observ 1. Observe Gods way is a right and straight way such is the way of his Commandments the statutes of the Lord are right Psal 19.8 his judgements are right Psal 119.75 Generally Hos 14.9 the wayes of the Lord are right This way is uniform and one as between two terms there can be drawn but one straight line so straight and uniform is the way of the Lord Thus we say Truth is but one yet are there divers stages and parts of that way and as in directions of wayes we say from such a place to such a place so in the directions of the Lords way I will teach you the good and right way only fear the Lord and serve him in truth with all your heart 1 Sam. 12.24 St. Peter directs the Jews Act. 2. Repent and be baptized The right way of the Lord is from repentance to faith righteousness peace Observ 2. Ungodly men are a crooked generation Prov. 2.12 15. The Wise Man describes the way of evil men who leave the paths of uprightness and walk in the wayes of of darkness who rejoyce to do evil and delight in the frowardness of the wicked whose wayes are crooked and they froward in their paths Isa 59.8 There is no judgement in their goings they have made them crooked paths The perversness and crookedness of this Generation is seen in compassing their ends by oblique and crooked wayes it 's a maxine among them Si possis rectè si non quocunque modo rem Ahab profered to Naboth money for his Vineyard or an exchange that could not compass his end Jezabel will get it another way suborn false wisnesses The Scribes and Pharisees tryed all wayes to circumvent our Lord sometime under colour of Religion Luk. 20.21 the holy Devil puts a Case of Conscience to him so they dealt with his followers Exhort To level the Lords way Motive 1. Otherwise God will not come unto us mark what hinders him Isa 59. what a many stumbling-blocks are Gods wayes encumbered withall 1. Iniquity of Actions vers 3. Your hands are defiled with blood your fingers with iniquity 2. Words ibid. vers 7. Your lips have spoken lies your tongues have uttered perverseness none calls for justice nor any pleads for truth 3. Thoughts they conceive mischief and bring forth iniquity they hatch the Cockatrice eggs they weave the spiders webb 4. Actions vers 6. The act of violence is in their hands their feet run to evil they make hast to shed blood wasting and destruction are in their wayes the effect of which follows in vers 8 12 13. In transgressing and lying against the Lord and departing away from our God speaking oppression and revolt conceiving and uttering from the heart words of falsehood These are the stumbling-blocks in Gods way of Equity then vers 14. judgement is turned away backward and justice stands afar off for truth is fallen in the street and equity cannot enter These stumbling blocks David removes out of Gods way that he may come unto him Psal 101. O saith he when wilt thou come unto me why David God will come unto thee when his way is levelled how doth he prepare it for him see his resolution I will behave my self wisely in a perfect way I will walk in my house with a perfect heart vers 4. A froward heart shall depart from me So he levels the Lords way in his heart I will set no wicked thing or word of Belial before mine eyes vers 3. He knew God and Belial could not walk together he 'l see that his Companions also shall remove stumbling blocks out of Gods way vers 3. I hate the works of them that turn aside I will not know a wicked person who so privily slanders his neighbour him will I cut off him that hath an high look and a proud heart these are mountains in Gods way these must melt at his presence I will not suffer him 2. Otherwise we cannot come to God for froward and perverse thoughts separate from God saith the Wise Man Wisd 1. Mich. 6.7 8. Our Lord hath shewn us how we shall approach to him with acceptance Except ye be converted and become as little children ye cannot enter The Child is lowly weak ignorant Nicodemus old and learned must become a child Amos 5.14 2 Cor. 13.11 be perfect Phil. 4.8 9. 1 Thess 5.23 1 Cor. 6.11 Many soar in their contemplations and see as through a glass the dawning of the Lords day which doubtless is drawing on and they hasten to the day of God 2 Pet. 3. yet they forget that which
distraction discord disagreement of mind thoughts fansie understanding heart will affections and all these divisions and partialities are both of one from other and in our selves Hence appears the great necessity of a manifold Law which might pursue the man in his manifold aberrations and strayings from his God which might follow him in every thought will desire affection and ferret him out of every hole These many Laws are a badge of the manifold misery we were fallen into for as Plato reasons Where there are many Physitians it follows the people have there many diseases and where there are many Lawyers the people must be very much divided So we may reason that since there are many Laws there were many breaches of the Laws since there are many remedies many healing doctrines there must be many spiritual diseases Learn we hence to prize and esteem the Law according to the worth and dignity of it they are the honorabilia legis the honourable things of the Law things in themselves honourable as our Lord calls them Matth. 23.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more or most honourable things of the Law for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth honourable is rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is weighty and honourable such as make honourable these weightiest these most honourable things of the Law Judgement Mercy and Faith they are the only durable honours Isai 23. Howle ye inhabitants of the Isle Is this your joyous City whose antiquity is of ancient dayes Who hath taken this counsel against Tyre the crowning City whose merchants are Princes whose traffickers are the honourable of the earth The Lord of hosts hath purposed it to stain the pride of all Glory and to bring into contempt all the honourable of the earth But Isai 42.21 We will magnifie the Law and make it honourable they are those wherewith we honour God and honorantes me honorabo the honourable man deals in honourable things and by honourable things shall he stand O that such an holy ambition were kindled in every generous breast that they would desire the honour that cometh of God only and pursue it in that honourable way whereby it is to be obtained 1 Sam. 2. These great things of the Law are those whereby we honour our God and according to which God honoureth us to them who by patient continuance in well doing Glory honour and immortality eternal life Rom. 2.7.10 Glory honour and peace to every one that worketh good The Lord hath written or will write unto his people the great things or multitudes of his Laws The word in the Original is in the future which in that tongue implies a continual act The Commandments of God are a Letter from God unto the Church a Love-letter of the Churches Husband unto his Spouse And writing the great things of his Law adds to them Confirmation and leaves them upon record in perpetuam rei memoriam These are the lasting honours all other honour fails with the cause which bred it Gentility is on ancient Riches when they decay the honour decayes with them that is built upon them But honour thou thy God and his Christ his wisdom and she shall bring thee to honour Prov. 4.4 Shechem is said to have been more honourable than all the house of his Father Gen. 34.19 ye read no honourable act he did but only he readily circumcised himself ye read for what end he did it Those of Berea were more noble than those of Thessalonica Why because they received the Word with all readiness of mind and searched the Scriptures daily whether the things which Paul preached were true or no Act. 17.11 Now if these minora Legis these less things of the Law rendered them honourable how much more honourable shall the graviora Legis and great things of the Law if the outward much more the inward if the receiving the outward word how much more the receiving of Jesus Christ himself If the great things of Gods Law be strange to us then we are best acquainted with the enemies of them Prov. 3 5-10 the neglect of the least damnable Palac in Matth. 5.19 Groti Ibid. Reproves Those who magnifie men greatly esteem men and the opinions and performances of men and neglect the great things of Gods Law Thus did the Corinthians of old and this are we now puffed up for one against another Thus Simon the Sorcerer bare himself for some great man and the Samaritans esteemed and called him the great power of God yea though he bewitched them with Sorceries What is Paul or what is Apollo's are they not ministers only by whom ye believe How can ye believe when ye receive honour one of another Peter and John Act. 3. Paul and Barnabas Act. 14. were ashamed of their honour And can there be a greater witchery than that which the Apostle speaks of Gal. 3. Foolish Galatians who hath bewitched ye that ye should not obey the truth who else but Simon why was there a Simon Magus at Galatia yes and at Corinth and London too Simon hath bewitched us that we do not obey the Truth Simon is hearing if we hear and hear and hear and nothing but hear the great things of the Law we think our selves great and honourable people and if we know them then much more honourable yet so much we may do and yet Simon may bewitch us instead of obeying and doing the great things of the Law we cry up Simon either the Preaching or Hearing for the great power of God Doubt But here it may be doubted whether there be such multitudes of Gods Laws since we read that our Lord reduceth all of them to Two only The Commandments of God are sometime more numerous as when they are delivered in the full Decalogue sometime they are contracted into a less number as Deut. 10.12 Now Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in all his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Sometime that number is contracted These are the things that ye shall do Zach. 8.16 Speak ye every man truth to his neighbour execute the judgement of truth and peace in your gates and let none of you imagine evil in your hearts against his neighbour and love no false oath for all these are things that I hate saith the Lord Sometimes yet to a less than that as Mich. 6.8 To do justly to love mercy to humble thy self to walk with thy God which are the very same which our Lord calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.23 the greater weightier and more honourable things of the Law as judgement mercy and faith Judgement answers to doing justly which is not only the office of a publick Judge but even every mans duty in the tribunal of his own Conscience it comprehends all that duty which may either by strict justice be required or by
Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recapitulate or gather together in one to gather all things to their head both which are in heaven and which are in the earth Ephes 1.10 For that there might be a proportion between the head and members he hath predestinated his new people to be conformed unto the image of the Son the new Man And he makes all things new Apoc. 21.5 Observ 1. Observe then Beloved the blessed and happy estate of the new people the faithful the Saints of God To them all things are new Instead of the law of commandments Ephes 2. A law which neither we faith Peter Act. 15.10 nor our fathers were able to bear God hath given them a new Law and the same law written in their hearts Jer. 31.33 Heb. 8.8 In place of the oldness of the letter they have the newness of the spirit Rom. 7.6 Jos 15.15 the old name of the City was Cirjath-Sepher Civitas literarum But the new name is Debir To the old people the Law was written and understood by them according to the oldness of the letter But to the new people the law is Debir i. e. an Oracle it signifieth the Sanctum Sanctorum the holy of holies Whence the Oracles were given So saith the Wiseman Ecclus. 33.3 To a man of understanding the law is faithful unto him as an Oracle It is in the Margin according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the asking of Vrim The law of God is in his heart as an oracle and his goings shall not slide Psal 37.31 Observ 2. This is a key to open Gods Archiva the treasury of Gods word wherein there are many secrets hidden and lock'd up from common understanding in Ceremonies Types Figures and historical Narrations I shall represent some examples to you and somewhat out of the historical part of Scripture Out of the old Law wherein this Rule is to be observed which one of the Ancients gives Ceremoniale aboletur spirituale manet 1. The Covenant of Circumcision is dismissed away among the old things So that if a man be circumcised Christ shall profit him nothing Gal. 5.2 Yet the spiritual and new Circumcision as yet remains Deut. 10.16 Circumcise ye the fore-skin of your heart and 30.6 The Lord thy God will circumcise thy heart Jer. 4.4 Circumcise your selves unto the Lord and take away the fore-skin of your heart 2. The passover and the feast of unleavened bread are old things and long since passed away But under the Gospel both are become new 1 Cor. 5.7 8. Christ our passover is offered Therefore let us keep the feast not with the old leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. The Tabernacle was an old thing and ceased when the Temple was built but that became new even in David's days Psal 51. Lord who shall dwell in thy tabernacle Heb. 8.2 Christ is a Minister of the Sanctuary and of the true tabernacle And 9.11 A tabernacle not made with hands Revel 21.3 The tabernacle of God is with men and he will dwell with them and they shall be his people 4. The Temple was an old thing and passed away but it becomes new under the Gospel 1 Cor. 3.16 Know ye not that ye are the temple of God and the Spirit of God dwelleth in you Revel 21.22 The Lord God Almighty and the Lamb are the temple of the new Jerusalem 5. All the instruments and utensils of the tabernacle and temple are old things and passed away They were carried to Rome by Vespasian and laid up in the Temple of peace But these become new to us Heb. 8.5 All things were made according to the pattern shewn to Moses in the mount 6. All the sacrifices offered in the Tabernacle and Temple they are old things and passed away But the same are all new to us Psal 4.5 Sacrifices of righteousness Psal 50.14 Offer to God thanksgiving and 51.19 Hos 14.2 We will render the calves of our lips which the Apostle turns the sacrifices of praise Heb. 13.15 7. All the special times of Sacrifices Holy-days New-moons and Sabbaths they are old things yet are all new to us Col. 2.16 17. The body is Christ 2. As for the Historical part of Scripture This Rule is to be observed which an Ancient Father gives Dum narrat gestum prodit mysterium while the Scripture relates an history it implyes a mystery while it tells ye an old story it presents you with a new truth 1. The Kingdom of Israel is an old thing now antiquated and passed away but it is to us become new The Christian Church is the Israel of God Gal. 6.16 The people of Israel were governed by Judges and Kings all long since passed away and gone But to the Christian Church these are new for God is judge himself Psal 50.6 The judge of all the world Gen. 18.25 And he hath committed all judgement to the Son Joh. 5.22 Christ is the new King The king shall reign in righteousness Esay 32.1 The King eternal 1 Tim. 6.17 Melchizedech was an old King and one of the most ancient we read of But he is in the Gospel propounded unto us a new for what was Melchizedech but Christ the King That King who should reign in righteousness Esay 32.1 So the Apostle expounds that old story Melchizedech saith he is by interpretation King of righteousness and after that king of Salem which is the kingdom of peace Heb. 7.2 And indeed it is an interpretation of the kingdom of God which consists in righteousness peace and joy Rom. 14.17 3. The Psalmist Psal 78.2 relating the old Histories of the Israelites from the giving of the Law till himself was made King which contains the space of above four hundred years he prepares his auditors with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will open my mouth in parables I will declare hard sentences of old implying that they were all old Histories but they had all new and spiritual meanings 4. Ye have read that old story of Hagar and Sarah Gen. But the Apostle propounds it to the Galatians Cap. 4.22 23 24 25. as new which things saith he are an Allegory i. e. something spoken and another thing hid under it containing a new spiritual meaning of it 5. Thus the same Apostle applies the old story of the fathers coming out of Egypt and their passing through the sea and their eating of manna and the drinking water out of the rock c. all to a new and spiritual meaning 1 Cor. 10.1 4. Here he calls the meat spiritual meat and the water spiritual drink because under these other things were signified Thus when afterward vers 16. he saith The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ These propositions are Metonymical wherein the things signified are spoken of the
fornication is called folly 2 Sam. 13.12 and it makes a man a fool Thus Ammon deceived by that lust was one of the fools of Israel vers 13. Nay youthful lusts transformed Rehoboam into folly it self whom the wise man calls the very foolishness of the people Ecclus. Seeing therefore the danger of being deceived by our deceitful lusts is so imminent and the danger unto which that deceit exposeth us of so great consequence and the folly accompanying both so infamous and shameful it concerns us all very nearly to look about us for some Helps or means whereby we may discover and escape the deceitfulness of lusts And these we must proportion according to the progress of erroneous lusts in our soul and trace them from the understanding to the will and the affections as the plaster must be made equal to the sore 1. Since therefore the deceitfulness of lusts in the understanding proceeds from the similitude of things when we apprehend one thing under the shew and appearance of another It 's necessary that if we would not be deceived we first of all know the difference of things one from another as also the difference of those who present them unto us which because it is exceeding difficult partly by reason of the things themselves being many and obscure partly by reason of Satans subtilty that grand impostor who deceives all the world and partly by reason of the malice and craft of wicked men and deceivers and partly by reason of our weakness and want of judgement The only safe way is to lay aside all humane malice deceit and hypocrisie and to adhere unto the word of God that word of Truth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sincere milk that deceives not And the Spirit of God that Spirit of Truth which accompanieth the word of Truth which will lead us if we obey it into all truth whereby we shall learn our selves and our own lusts and distinguish natural from unnatural necessary from unnecessary and superfluous and not to be cozened with names whereby our lusts most-what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cover their deceit To distinguish frugality and thrift from covetousness mirth from madness sociableness from drunkenness zeal from envy maintaining of our credit from vain glory and many the like Whereby also we may distinguish Satan from an Angel of light and not to be ignorant of his devices Whereby we may distinguish his ministers from the Apostles of Christ and ministers of righteousness 2 Cor. 11. a friend from him who is solo nomine amicus Ecclus. 37.1 And the Spirit of truth from the spirit of errour the truth of God from the sleights and cunning craftiness of men whereby they lye in wait to deceive Eph. 4.14 In a word that we may so grow up unto a perfect man that we may be able to distinguish and discern between good and evil Heb. 5.14 whereby the understanding is enabled to discover the deceitfulness of lusts and to direct the will which ought to follow the dictate of the understanding thus informed both in chusing and refusing and suspending chusing what is propounded as natural and necessary Though even in these we ought to have a special regard lest we be deceived for Satan and our own flesh take the most advantage to beguile us with those desires that are naturally good and therefore the Devil is not said to have tempted our Saviour all the time of his abstinence but when he hungered then and but then and not before the Tempter sets first upon him as ye shall read Luk. 4.2 3. The Will also ought to follow the dictate of the understanding thus informed by refusing unnatural and unnecessary desires and lusts of which according to the two kinds of passions in the sensitive soul the concupiscible and irascible there are two sorts for either 1. They accost us more plausibly more subtilly and slily as the Serpent encountred Eve and then the Rule is to fly youthful lusts such as are excessive eating and drinking and other lusts of the concupiscible Col. 3.5 fornication uncleanness c. such as commonly youth is addicted unto and such as set upon us in our nonage of Christianity Thus Joseph fled the solicitations of his Mistris for of this our first Mother was deceived by staying and entertaining long conference with the Serpent and it may be our own case For I fear lest by any means as the Serpent deceived Eve through his subtilty so our minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be corrupted from the simplicity that is in Christ wherefore let us follow the wise Mans counsel Ecclus. 18.30 Post concupiscentias has non eas c. Go not after thy lusts but refrain thy self from thine appetites fly from sin as from a Serpent 2. Another sort there are of the irascible and they encounter us more forcibly and violently such as variance envy wrath strife c. Col. 3.8 then the Rule is to deny ungodliness and worldly lusts Tit. 2.12 't is the best manners in this case to be unmannerly with them to be blunt and downright to entertain them roughly be angry and sin not as Elisha gave order that they should shut the door against the messenger of Jehoram sent to kill him 2 King 6.32 for saith he Are not his masters feet behind him So when anger desire of revenge contention or strife these or such like messengers of Satan are sent to buffet us and take away our spiritual life in us O shut the door of the heart out of the which they come Matth. 15. upon them are not their masters feet behind them Therefore saith the Apostle be angry and sin not let not the Sun go down upon your wrath for are not their masters feet behind them Give not place to the Devil he comes after it they come to take away thy head Christ from thee 1 Cor. 11. For the direction of the third act of the Will which we call suspension we have need of patience to beware of all the assaults of our deceitful lusts even the word of the patience of Christ which is the true Cross of Jesus Christ whereby the violence and tumult of all impetuous and unruly affections and lusts are quelled as at the Word of Christ the wind and sea obeyed and there followed a great calm yet so that we confess that our deceived heart hath caused us to err We have been foolish disobedient deceived serving diverse lusts and pleasures We have erred and strayed from thy wayes like lost sheep wherefore we beseech thee O Lord that thou wilt be pleased to bring into the way of Truth us and all such as have erred and are deceived that we may return unto the Shepherd and Bishop of our souls Grant this O Father through Jesus Christ who is the Way the Truth and Life to whom with Thee and the Holy Spirit be all Honour and Glory world without end Amen NOTES AND OBSERVATIONS UPON EPHESIANS V. 1. 〈◊〉 〈◊〉
put him to an open shame And when the people hear his word and call him their Lord and King yet do not that which he commands them what do they else but crown him with thorns and put a reed in his hand unless they make him a Lord of misrule that will allow them to do what they list And when they bow the knee and uncover their head at his name yet are wilfully disobedient what do they else but deride and mock him as the strangers did and trample under foot the Son of God We pitty St. Peter who denyed his Lord and we would not have done it had we heen in his case no not we but in our works we deny him which is far worse if our Apostle reason right Tit. 1. But to be a Judas to have betrayed our Lord with a kiss and made sale of him who among us that tenders his own reputation would not think it a better report to have had his end Yet what do we else but betray our Lord with a kiss when in praying and praising and singing and preaching we draw near unto him with our lips but our hearts are far from him And I appeal unto thee Merchant Tradesman or other when there stands but a lie between thee and a good commodity dost thou not think it a cheap penny-worth and dost thou not then sell thy Lord He is the Truth and that for a little gain perhaps for less than one of his thirty pieces a goodly price we value our Lord Truth at when we pass him away for a trifle when we transgress for a piece of bread as if the Truth were of all other the cheapest commodity that 's bought or sould And when we contemn the present Grace of Christ when we resist and oppose a known Truth what do we else but spit in Christ's face blindfold him and buffet him But what are these wounds in thine hands These are they wherewith I was wounded in the house of my friends Zach. 13. And who are they that monopolize the friendship of Christ but those weak ones in Religion who would be thought the strongest men and stoutest professors of it These these are his friends who pierce his hands i. e. enfeeble his power cornua in manibus ejus c. He had borns in his hands and there is the hidings of his power saith the Prophet Habakuck 3.4 These hands they pierce who have a form of godliness but deny the power of it 2 Tim. 3.5 And of all Sects in the Christian World these are the men who most of all upbraid others with this place yet are they the men who of all others most pretend infirmity and weakness and that in this day of Christ's Power Psal 110. And what do the rich and voluptuous but put to death the Author of Life Ye have lived in pleasure and been wanton saith St. James Jam. 6. ye have condemned and killed the just one i. e. the Lord Jesus saith venerable Bede Oecumenius and the interlineary Gloss and he mean time doth not resist you Thus he is oppressed and he is afflicted yet he opens not his mouth He is brought as a Lamb to the slaughter as a sheep before the shearers is dumb so opened not he his mouth Esay 53. but even unto this death this painful tedious ignominious execrable death He became obedient even to the death of the cross If we desire a Reason more proper to this point 't was that he might shew us in how base esteem we have had the Truth the Wisdom and the Righteousness of God saith Lactantius Institut libr. 4. cap. 36. How we have accounted the life of Christ madness and the end of it without honour Such such hath been his repute always in the world He was dispised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him He was despised and we esteemed him not yet 't was that he might sanctifie us that he suffered without the gate Heb. 13.12 That he might redeem us from the curse of the Law that he became a curse for us Gal. 3. 'T was that no man no not the basest of men should be excluded from the benefit of his death 'T was that he might draw all men unto him that he was thus lifted up The cause of these and all what ere he did and suffered is the Love the great Love of Christ wherewith he loved us and gave himself for us For so he seems really and in effect which is the truest word to speak to every one of us from off his Cross Behold O man what I suffer for thy sake Lo I have disrobed my self of mine Honour my Majesty and Glory and taken upon me thy flesh the rags of thine humanity and all the weaknesses and frailties of it all the basest conditions of it I have been apprehended like a thief accused spit on blind-folded buffeted derided stript scourged and all for thee I have been accounted a Worm and no Man the very shame of men and outcast of the people a mad man one that had a Devil not only sinful not only the worst of sinners but even sin it self for thy sake I have taken a body for this end that I might die for thee and which is yet worse than death I am suffering the torments of a painful tedious ignominious accursed death upon the Cross for thee Behold all that pass by and see if there be any sorrow like unto my sorrow Yet is not the sorrow of my Passion which thou seest equall to that which thou seest not of my compassion for thee I am forsaken of my Friends of Angels of Men of my Disciples of my God and Father and left forlorn desolate and exposed unto the malice and temptation of the Devil and all wicked Spirits And all this as it proves for malicious and graceless men for mine enemies for an unthankful world which makes no other use of my sufferings but as of a cloke to cover their wiekedness withall and to hide themselves as they think from the eyes of Omnisciency Lo I am become a man of sorrows that I may lead thee through sorrow into joy I am exposed to the power of darkness that I may bring thee from darkness to light and from the power of Satan unto God I am now dying for thee that thou by a like death mayst enjoy the everlasting life yea I endure a shameful and accursed death for thee that I may lead thee from shame to glory from a curse unto a blessing I have left all and am left of all for thy sake and oughtest not thou to leave all for my sake I have left whatever is in this world good and delightful for thy sake And oughtest not thou to leave all whatever is evil however it seem to thee good and delightful for my sake yea for thy own sake shall I not see the travel of my soul Thus thus the Son of
3.29 Apoc. 21.7 What if thou be poor as having nothing yet possessing all things What if harbourless In thy fathers house there be many mansions Exhort If God hath appointed his Son heir or Lord of all things then kiss the Son It is the inference of the holy Ghost Psal 2. Where having said I have set my Son upon my holy hill of Sion vers 6. at vers 12. He infers this Exhortation kiss the Son i. e. Honour and obey the Son for so Samuel did having anointed Saul he kissed him 1 Sam. 10.1 Is it not faith he because the Lord hath anointed thee to be captain over his inheritance The eminency of Superiours also infers the due subjection of Inferiours Let every soul be subject unto the higher powers Give to every man their due honour to whom honour fear to whom fear belongs Mal. 1.6 A son honoureth his father and a servant his Lord and Master If I be a father where is mine honour and if I be a master where is my fear saith the Lord of Hosts Our Saviour speaks so of himself Ye call me Master and Lord and ye say well for so I am Joh. 13.13 Yea he challengeth all superiority as due unto himself Matth. 23.8.9 10. He who appointed his Son Lord of all things he asserts and challengeth this subjection and obedience as due and to be performed unto his Son Matth. 17.5 The father hath committed all judgement unto his Son that all men should honour the Son even as they honour the Father who hath sent him Joh. 5.22 23. And Phil. 2.9 He hath given him a name above every name that is named This was typified Gen. 41.40 41 43. Nor was this without direction of Divine Providence that Augustus Caesar in whose days our Lord was born haud passus sit se Dominum appellari He would not suffer himself to be called Lord saith the Historian as being guided by a secret instinct that the Lord of all the world was born Now because in these last and worst days the very dregs of time the most preten'd subjection and obedience unto the Son of God and under pretence of this shake off the yoke of subjection unto Governours just as Judas Galilaeus did Do ye not find the truth of this already in your Families ye may ere long It will not be amiss to enquire whether we be as we ought and pretend to be subject and obedient unto the Heir and Lord of all things whether we kiss the Son whether we bow the knee to him yea or no The observation of the outward Ceremonies is cryed down by all as superstitious Be it so yet it is a Scripture still That at the name of Jesus every knee should bow and accordingly it must have a sence still And what is that the inward bowing the bowing of the knees of the heart that 's there to be understood And certainly that 's the truest sence well then the heart the mind the soul the affections must bow and be subject unto Christ Let us then enquire Do we bow the knees of our hearts Do we perform such inward subjection unto Christ Let us try this in some particulars both precepts and examples Matth. 21.5 Behold thy king cometh unto thee meek and sitting upon an Ass the emblem of the innocency and simplicity of Christ Are we subject unto that innocency and simplicity of Christ Certainly if we wrong and defraud and circumvent one another I fear lest as the serpent beguiled Eve through his subtilty so our minds should be corrupted from the simplicity that is in Christ He commands us to love the Lord with all our heart and yet we think if we perform only a few outward services as praying and praising and singing of Psalms while mean time our thoughts are in our shops or in our counting houses we then kiss the Son Yes we draw near unto him with our lips but our hearts are far from him with our mouth we shew much love but our heart goeth after our covetousness Ezech. 33.31 The Lord commands that every one speak truth to his neighbour if now we flatter with our lips and dissemble with our double heart do we kiss the Son yes as Judas did kiss him and betray him Beloved let us not deceive our selves if we be subject unto Christ we bring under every action every word yea every thought unto the obedience of Christ 2 Cor. 10. They that are Christs have crucified the flesh with the affections and lusts They walk even as he walked 1 Joh. 2.6 Our Lords Precept is Take heed and beware of covetousness Latin ab omni avaritia Luk. 12.15 and ye cannot serve God and Mammon Luk. 16.13 If we now profess that our aim is to get wealth and that we will be rich as the Apostles phrase is 1 Tim. 6.9 If we speak good of the covetous man whom God abhorreth Psal 10.3 Do we perform subjection unto Christ 'T is true we can be content to give Christ the hearing just as the people did in Ezechiels days Chap. 33.31 and as the Pharisees did in our Saviours days when he discoursed upon this very argument Luk. 16.13 14. No servant can serve two masters And the Pharisees who also were covetous heard all these things and derided him And are not we such covetous Pharisees whose heart goes after our covetousness who hear these things and deride them And do we then perform this inward subjection and obedience unto Christ Do we bow the knee unto him yes just as the Jews did Matth. 27.29 They platted a crown of thorns and put it upon his head 'T is his precept love your enemies bless them that curse you c. Matth. 5.44 If now we confine our love within the bounds of our Sect whatever that is and like Saul as yet unconverted full of bloody zeal we breath out threatnings and slaughter against the Disciples of the Lord against those whom we conceive of a contrary mind unto us If we be turbulenr seditious hateful and hating one another are we subject unto Christ Do we not rather deny the holy one and the just and desire a murderer to be granted unto us Do we not free Barabbas and reject Jesus qui mala agit in vita solutus est in corpore ejus Barrabbas Christus autem rejectus Origen in Matth. 27. He commands us to take up our cross and follow him that is to crucifie the flesh with the affections and lusts When without this Cross we contend for an outward cross or against it Do we obey Christ Do we not rather crucifie the Lord of life afresh as he was crucified between two thieves He when be was reviled reviled not again 1 Pet. 2.23 If we walk with a froward mouth and bark and bite every one that 's not for our honour But of this we shall have occasion to speak more on verse the last of this Chapter Therefore having handled the first ground of our Saviours right and
own impotency and weakness but consider his greatness and power what can an arm of flesh What can the Gates of Hell do against him or his Mark how the Lord encourageth his people Esay 41.10 Fear thou not for I am with thee Emanuel c. Verse 10.14 and 51.12 13. I say unto you my Friends fear not them that can kill the body This same I say unto you carries Majesty and terrour with it Esau the earthly man is afraid when God brings his Son out of Egypt Deut. 2.4 All people of the earth shall see and they shall be afraid of thee Deut. 28.10 Ainsw Motive He layeth not hold on the Angels but on the seed of Abraham Hebr. 22.16 The outward worship without the inward may strike a kind of reverence into the enemies of God but it is the inward worship daunts them the outward without it doth nothing The Philistines frighted with the presence of the Ark so were the Gauls frighted at the Roman Senate when they sate in the Senate House in their Robes but the Story saith of the Gauls that whom at first they feared as Gods they afterwards kill'd like Sheep what will all outside worship now profit us Worship him all ye men of God pay to him the homage of your being which ye owe equally with the Angels Did we consider the High Majesty of our God O how the Hills would melt at his presence How the Mountains would be moved How the high proud spirited world would come down How every reasoning would be brought under the obedience of Christ As when Joshua had passed over Jordan the Kings of the Amorites the great praters the Canaanites all covetous desires their heart melted away when the waters of pleasure ebb'd in mare mortuum what hath pride profited us You call me Lord would you take this at the hand of your servant The true worshippers worship him in Spirit that is his Temple and truth i. e. sincerely Men forget God and build Temples no men can say that Jesus is the Lord but from the Holy Spirit 3. When he brings his only begotten into the world then he saith let all the Angels worship him Intus usque ad corda hominum ducit eum in orbem terrae in reparatione humani generis ubique existentis Anselm O let us entertain him he comes and knocks at the door of our hearts Open to me c. He passeth by us and returns he goes up and down and seeking those who are worthy of him Wisdom 6.16 He seeks worshippers John 4. As Elisha passed by 2 Kings 4.8 And the woman constrained him to come in and mark how the woman detained him with her Let us make him a little chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cenaculum an upper chamber where the Disciples met Acts 1. where Peter walk'd Acts 10. our mind and spirit a bed to rest in an heart void of earthly cares such was Solomons bed Cant. 3. a Table the continual feast of a good conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stool or Throne Candelabrum the body subject to the Spirit Job 29.3 Worship serve love honour him c. This worship will remain upon his Favourites so that he will make his abode with us 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or iterum hath a double sence for it is either referred unto the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it signifieth an iterated introduction of Christ into the world Or else 2. It may be referred unto the former sentence q. d. The Lord saith I will be to him a Father c. and again he saith Truly if we consider the structure of the words we shall incline rather to the former for it is not all one to say when again he brings in his Son and again when he brings in c. Our Translators followed the latter the Ancients as Chrysostom Ambrose Theodoret and others understand it in the former according to the structure of the words Iterum supponit semel Then the question will be which of these introductions is here meant 1. Whether when his Father brought him into the world at his incarnation 2. Or at his Resurrection Or 3. At the last Judgment Or 4. Which none of them once mention at the manifestation of his Glory in the thousand years Whether soever of these introductions be here meant a former must be understood for if he bring him into the world again it is supposed that he brought him in before For our better understanding of this we must know that of the manifold introductions of the first begotten into the world there are three more notable than the rest 1. At his Incarnation 2. At the thousand years 3. At the General Judgment And these three hold proportion with the threefold Kingdom of God 1. The Kingdom of Grace 2. The Kingdom of Glory and Lordliness 3. The eternal and everlasting Kingdom of God and Christ 1. At his incarnation the Father brought him into the world in the form of a servant not to be ministred unto but to minister made like unto us in all things sin only excepted yet made in the similitude of sinful flesh Rom. 8. This first bringing into the world hath proportion with the Kingdom of Grace wherein Grace reigns through righteousness unto eternal life through Jesus Christ our Lord Rom. 5.21 And this is performed in this visible world 2. At the thousand years the Father will bring in his Son into the world for the quickening restoring and recovering of all what was lost in Adam free the creature from the curse and vanity bind Satan and all Israel shall be saved freed from their sins turned unto God and the Kingdom of Israel again erected when the spirit shall be poured upon all flesh and Christ with his holy ones shall be King and Priest and shall reign over all people Nations and Tongues And the whole earth shall be full of the knowledge of the Lord when the Lord shall take off the veil from all nations and make his feast of fat things this is often called the day of the Lord And S. Peter tells us That one day with the Lord is as a thousand years and a thousand years as one day This bringing in of Christ the first begotten into the world hath proportion with the Kingdom of Glory specially so called whereof there is special mention made as in the old Prophets so in the Prophecy of these last times Revelations 20.1 7. And this is to be performed in Paradice or the Angels world 3. Thirdly and Lastly God the Father will bring in his first begotten into the world at the last day of general Judgement when all the dead shall arise and be judged according to what they have done in the flesh whether it be good or evil when time shall be no more but swallowed up in everlasting eternity This hath proportion with the everlasting kingdom of God and our Saviour Jesus Christ when all things
Dignity of Ambassadour yea of a King Priest and Prophet and therefore in all justice and equity he must be true and faithful to his maker Moses who was admitted unto that intimacy with his master could not but observe his faithfulness God is faithul and will not suffer c. faithful is he that hath promised Doubt But here it may be doubted whether Moses was thus faithful to his maker for we read Numb 20.12 that both Moses and Aaron were unfaithful Some answer thereunto that one act of unfaithfulness could not hinder Moses from being stiled faithful no more than David's sins hindered him from being called a man after God's own heart Sequens paenitentia antiquum nomen ex multis virtutibus comprobatum retinet Hierom. Others rather say that the Lord gave Moses that testimony according to his present and past faithfulness Numb 12. whereas hitherto he had not been unfaithful as afterward he was Numb 20. But indeed neither of these Answers clears the Doubt but what I intimated before touching the proper meaning of faithfulness in these words for no doubt that faith or faithfulness for which Moses is commended Numb 12. differs from that against which he sinned Numb 20. which was a doubting of God's power whether he could give so much water out of the Rock as should satisfie so many men women and children beside their cattle this Moses and Aaron seemed to doubt of Numb 20.12 24. As for the other faithfulness for which Moses is commended that truth in fulfilling his Word Promise and Covenant against that Moses never offended he was always faithful to him who appointed him But as for that defect of faith or unbelief in Moses and Aaron it was a figure of that defect and impotency of the Law and Legal Priesthood which can never bring those under it into the true land of promise Wherein more particularly this faithfulness of Moses is seen will appear in the next point Moses was faithful in all his house Mean time take notice that God's workmanship is for God's service he made Moses who was faithful to his maker Repreh 1. Our unfaithfulness to our maker that vow which we have made unto him in our Baptism That we would continue his faithful Soldiers and Servants to our lives end that we would fight against the world the flesh and the Devil c. Who of us have been so faithful in keeping of it as we ought We frustrate him of the end of our Creation Esay 43.7 but Proverbs 2.8 4. 2. Those who think it enough to be faithful to God in mind and heart though they really and in actual performance be found unfaithful As if an Adulteress should say to her Husband Husband in my heart I am faithful to you though I prostitute my body to another man Vide in chap. 2. fine 3. Moses was faithful in all God's house What faithfulness is and how Moses was faithful unto him that appointed or made him I have shewn in the former point it now remains wherein particularly Moses was faithful and that in all God's house We understand by an house one of these two things Either 1. The structure and building Or 2. The family inhabiting and dwelling in that structure or building As for the structure and building what outward house had the Lord in Moses his time but his Tabernacle This the Lord calls his Tabernacle Levit. 15.31 Herein he promised to dwell Levit. 26.11 In the building and furnishing of this and anointing it Moses was faithful doing all things according to the pattern that was shewn him in the Mount Exod. 27.8 2. But that house wherein Moses was principally faithful was the Church of God as vers 6. Whose house are we if c. So the Chaldee Paraprast Numb 12.7 Now Moses was faithful to God and to the people he was a faithful Prophet Apostle and Ambassadour from God to the people Hence ye read so often As the Lord commanded Moses 1. He was a faithful King ruling the people for God notwithstanding their stubbornness c. 2. He was a faithful Priest interceding and mediating with God for the people and would take no answer Exod. 32.32 11 2 3. Numb 14.13 Psalm 106.23 Observ 1. Note here a laudable example of faithfulness in Moses how sincerely and uprightly he dealt between God and the people such a faithful Ambassadour is health saith Solomon Prov. 13.17 Such faithful Ambassadours procure peace and lengthen the tranquility of Kingdoms and Common-weals such were the Ministers of State whom the Jews employed to Rome and Sparta and obtained peace with both Nations and such were the Agents of both Nations who were faithful to both their Common-weals and were a means of their long continuance they dealt in all faithfulness with other Nations Pompey the Great was sent Ambassadour some whither abroad and being to take ship the wind being very high the Master of the Ship told him the voyage would be dangerous Pompey answered him it matters not ire necesse est vivere non necesse est Such true and faithful dealing among themselves and with other Nations confirmed their prosperity Whereas other Nations and Commonweals by their falshood and unfaithful dealing among themselves and with others hasten their own and others ruine For what hath been the practice of Kingdoms and Commonweals of latter times but so long to continue true and faithful one to other until they could break their Faith with more advantage Whence an Ambassadour hath been plausibly defined and said to be one qui proficiscitur ad mentiendum pro Republica who goes abroad to lye for his respective Commonwealth Moses was no such Ambassadour he was faithful in all Gods house Observ 2. Laudari à laudato summa laus a man may be praised of some who are not able to judge as Quintil Scito ille pessimé dixisse quem maximé laudant Its the greatest praise to be praised by him who is most praise worthy as the Lord himself is who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who inhabites the praise of Israel who examines the heart and the reins and can best examine our truth and faithfulness and give testimony of it He it is that saith of Moses Numb 12. which the Vulgar Latin turns fidelissimus he is most faithful in all my house Herein Moses exceeded Pompey the Great so much commended for his faithfulness to the Common-wealth of Rome for Tully Pompeys own friend writes of him and hath left upon Record a Testimony most dishonourable unto him Solitum aliud sentire aliud loqui So did not Moses who was faithful Observ 3. A pattern to all who sit in Moses his chair to be faithful to the Lord who sets them over his house as Moses was a faithful Ambassadour such was John Baptist Joh. 1.20 He would not take any glory from Christ such were Paul and Barnabas Act. 14. He delivered Gods message to Pharaoh with boldness and confidence not fearing the wrath of the king Heb.
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
destruction Ezech. 5.12 13. Zach. 6.8 Ecclus. 39.28 Consol Alas I have grieved the Holy Spirit of God And he is grieved with them for thee In all our afflictions he is afflicted thus Joseph condoled with his brethren Repreh 1. Those who are not grieved with the Lord Amos 6.6 so Gen. 42.21 22. Zach. 12. Repreh 2. Those that grieve the Holy Spirit they have pierced the Father and the Son 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I said they alwayes erre in their heart These words contain the Lords censure of these hardened men which is reported otherwise by the Apostle than it is in Psal 95.10 for there we read the words thus They are a people that do erre in their heart or as Pagnine renders the words Populus errantium corde Instead of which words our Apostle readeth the words thus They alwayes erre in their heart leaving out the word people and in place of it reading alwayes and this he did according to the Septuagint Translation but the words whether way so ever we read them amount to the same sence The censure then contains these two parts 1. God saith they alwayes erre in their heart 2. They have not known his wayes 1. The Lord saith they alwayes erre in their heart Wherein we must enquire 1. What it is to erre 2. What to erre in heart 3. Upon what ground the Lord passeth this censure on them 1. The word we turn to erre is in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth that kind of errour which is in going after false Gods and therefore Chald. Paraph. there turns the words thus It is a people whose Idols are in their heart The Greek word used by the LXX and the Apostle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erre And this may be understood two wayes for whereas the same thing diversly considered is 1. intelligible and so true 2. desirable and so good the man is conversant about these according to his two faculties Understanding and Will when therefore a Man understands that for true which is false or that for false which is true when he desires that as good which is evil or refuseth that as evil which is good in all these wayes he errs and that in his heart which is the seat of both faculties according to the Scriptures 3. Upon what grounds doth the Lord pass censure on his people From certain Knowledge Job 34.21 Mine eyes are upon all their wayes Jer. 16.17 and 32.19 great in counsel c. Ecclus. 17.8 He let his eyes c. If we have lift up our hands to a strange God shall not God search it out for he tryes the very heart and reins If we enquire into the reason why his people erred in their hearts and alwayes erred it must proceed first from their own lusts of errour as they are called Ephes 4.22 But how fell they into these lusts of errour were they enforced by any antecedent decree or was God wanting to them in what was needful surely neither so nor so God propounded his Truth unto them that they might be saved but they voluntarily turned away from it and received it not in the Love of it and then when his Love is despised he leaves men to their own choice See this proceeding of God 2 Thess 2 9-12 Obser 1. Note hence where the grand and most dangerous deceit begins where else but in the heart every man 's own heart seduceth him every man is his own principal deceiver for although there be that deceive others yet unless mens own lusts betrayed them they would not be deceived the Serpent beguiled Eve through his subtilty but the womans curiosity first betrayed her and although men lie in wait to deceive Ephes 4. yet every mans own heart first deceives himself Deut. 11.16 Isa 44.20 Jam. 1.22 Hence it was that although the Serpent deceived the Woman and the Woman the Man yet they both Man and Woman were punished by the most Just God because the lusts of their own hearts had deceived them and caused them to transgress the Commandment of God Observ 2. What little truth and constancy in truth there is to be found in men even in men who profess Religion and Piety while they are destitute of Gods Spirit the spirit of truth that leads into all truth This people were by profession the people of God yet they alwayes erred in their hearts Observ 3. The Lord looks not so much on the way of mens outward profession or what they promise with their mouths as upon the frame and disposition of their hearts these men had made large profession of obedience Exod. 19.8 Deut. 5.27 28. The Lord heard the voice of their words and gives testimony that they had spoken well but their heart was wanting vers 29. O that there were such an heart in them 1 Chron. 16.9 10. Observ 4. Men may erre in their heart when yet they speak good words with their mouths and perform some acts with their hands viz. when they do not the same out of faith and love and obedience unto God and for right ends such a people the Psalmist describes Psal 78.35 36. thus they Zach. 7. This is a strange dissent between the outward and inward life which our Lord â—â—mself marvels at How can ye that are evil speak good things Observ 5. This discovers the great folly and vanity of many who please themselves in the good opinion and good reports that men make of them and seek themselves without themselves when mean time the Lords estimate and judgement of them may be and often is quite otherwise As the Lord saith here of these men I said they alwayes erre in their hearts If the Lord said so it matters not whatever men say to the contrary Repreh Who pretend an outward conformity in words and works unto the truth of God yet mean time in their hearts erre from that truth such were they Ezech. 33.3 Jam. 1.8 therefore the Wise Man Ecclus. 2.12 denounceth a woe to the sinner that goeth two wayes This may be feared to be the sin of many in this Generation who comply with the good when they are with the good when they are with evil men comply and consent to them with chaste men they are chaste lascivious with those who are lascivious When thou sawest a thief c. Elias cryed out against such How long do ye halt between two Opinions between the Lord and Baal of such our Lord saith No man can serve God and Mammon Luk. 16.13 Dagon and the Ark of God cannot stand together This was figured by the Lords prohibition of plowing with an Ox and an Ass of sowing the land with divers seeds of weaving a webb of linnen and woollen Such were the Samaritans who would worship the true God yet would retain the Gods of the Nations 1 Kings 17.33 Jer. 2.18 and vers 36. Such were those in the Text of whom our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they alwayes erre
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
which follow upon this Translation I shall shew them in the particular handling of these words Wherein we have these Three Divine Axioms or Points of Doctrine contained 1. Faith was once given to the Saints 2. St. Jude exhorts them who are sanctified by the Father and preserved in Jesus Christ and called to contend with the Faith that was once delivered St. Jude had need to write unto them to exhort them to contend with the Faith that was once given 1. Faith was once delivered to the Saints Wherein we must enquire 1. What Saints these were 2. What Faith this is 3. How this Faith was given 4. How once given to the Saints 1. Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are either 1. Largely understood and so St. Paul gives that name to whole Churches to whom he writes because they all made profession of sanctity and holiness although some in those Churches did not answer to that name Or 2. More strictly that word is to be understood as signifying those who really and truly were separated from the evil and wicked world and were Consecrated and Dedicated unto the great God according to that of Aquinas Sanctitas importat duo separationem ab aliquo dedicationem ad aliquid unto these Faith was given 2. By Faith many understand the Doctrine of Faith as 1 Tim. 4.1 The Spirit speaketh expresly that in the latter times many shall depart from the Faith i. e. from the Doctrine of Faith nor will I deny it but Faith may be so taken in both places yet nevertheless I believe that both here and in that other place also Faith may be understood as described by the Apostle Hebr. 11.1 Faith to be the ground or confidence of things hoped for the evidence of things not seen and more specially that operative and victorious Faith concrete with Hope and Patience and other Graces as shall be more demonstrated in the following point The Faith here understood is Faith in Christ 3. This Faith is given to the Saints namely by God the Father who both reveils the object to be believed and opens the understanding and heart of the believer as our Lord saith to Peter Flesh and blood hath not reveilded this unto thee but my Father c. Thus he opens the eyes of the understanding and He opens the heart and inclines it to receive the Truth reveiled as he opened the heart of Lydia Act. 16. 4. This is said to be once given to the Saints which they commonly understand irrevocably and immutably so that the Doctrine of Faith delivered cannot be changed but since by Faith here may be understood that Divine habit as I have shewed before happily the Apostle may hereby understand that solemn offering of Faith unto all by the resurrection of Christ from the dead Acts 17.31 He hath offered Faith unto all men in that he hath raised him from the dead so Rom. 14.9 For for this end Christ both died and rose and revived that he might be Lord both of dead and living therefore let us see what Reason may be given of this Doctrine The first Reason may be this since no salvation can be without Faith and that Faith is the gift of God whence can we have a full and satisfactory Reason why Faith is given but from the giver of it 2. Yet some Reason also may be added in regard of those Saints to whom Faith in Christ was given they were already such as were believers in the Father for since in the Gospel the Righteousness of God is reveiled from Faith to Faith they to whom the Apostle wrote being such as believed in the Father by that Faith they were disposed and fitted to belief in the Son and so to proceed from Faith to Faith to them who have more is given Which may answer a doubt that may here arise if Faith were given to the Saints were they Saints before that gift or after it I Answer they were Saints before being sanctified by God the Father vers the 2d for being begotten by him to a good will by that will they are sanctified Hebr. 10.10 and by the Holy Spirit they obtain a further measure of Faith even Faith in Christ which further sanctifies them and makes them Saints Act. 15.9 purifying their hearts by Faith so God he purifies their hearts Hence it appears that Faith is the gift of God Ephes 2.8 Thus Act. 10.43 Whosoever believeth in him must believe through his Name i. e. through his power 5. Faith was once given If we take Faith for the Doctrine of Faith it was so once given that no new Articles of Faith have been or ought to be superadded unto what the Apostles have written and therefore Saint Jude so agreed with Saint Peter in the second Chapter of his second Epistle that he may seem to have written most of his Epistle out of that 6. Note hence unsanctified men are no believers Faith was given to the Saints and therefore the Apostle requested the Thessalonians to pray for him That he might be delivered from unreasonable and wicked men for all men saith he have not faith whereby he forcibly implyes that had they Faith they would not be unreasonable and wicked as they are 1 Thessal 3.2 2. Saint Jude exhorts to contend with or by that faith which was once given to the Saints Contend with or by the Faith may seem to be an uncouth expression unless we know with whom we should contend Understand we therefore that the contention by or with the Faith is either 1. inward or 2. outward 1. inward when in with or by Faith we strive against the enemies of our souls and thus the Apostle exhorts 1 Tim. 6.12 To fight the good fight of Faith the object is not expressed there nor in that speech neither so often iterated He that overcometh shall have this or that reward 2. The contention is also outward and that either common to all as by the life and profession of the Faith may appear for so Prov. 28.4 They that keep the Law contend by that keeping of it with those who forsake the same Law of God as ye may read Wisd 2.12 13. Let us lie wait for the Righteous because he is not for our turn he is clean contrary to our doings he upbraids us with our offending the Law and objecteth to our infamy the transgressings of our education c. 2. The contention for the Doctrine of Faith is more specially belonging to the spiritual Governours of the Church as in that first controversie of the point touching Circumcision Acts 15.6 the business was debated by the Apostles and Elders No doubt the contention with the Faith is here to be understood in the former sence as Faith is that victorious and living Principle in Believers whereby they resist oppose and finally subdue all the enemies of the life in themselves whereby they live the life of God Gal. 2.20 The Reason of this may appear 1. In regard of the Christian Faith it self
water And hither we may refer the miraculous feeding of so many with so little food Matth. 15.16 2. The immediate Commandment is directed unto our selves to live upon it and that is the Law of God which was ordained unto life as the Apostle speaks Rom. 7. though the Law of it self cannot enliven us For if there had been a Law given which could have given life surely righteousness should have been by the Law but the Scripture hath concluded all under sin that the promise of faith by Jesus Christ might be given to them that believe Gal. 3.21 22. This points us to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential word of God Jesus Christ himself according to his Divine Nature That Word which was in the beginning John 1.1 with God and was God which cannot be understood of the body and flesh of Christ which was not from the beginning Of this inward word the outward Word bears witness John 1. and 1 John 1.1 2 3. speaks experimentally of this Word That which was in the beginning c. The food of which the Saints of God have fed upon even from the beginning 1 Cor. 10. And that this is the word here meant especially as figured by the outward Manna Moses intimates Exod. 16.15 When the Children of Israel doubted what it should be he resolves them this is the bread which the Lord hath given you to eat and v. 16. This is the thing which the Lord hath commanded gather of it every man This is the thing in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Word the Vulg. Latine hath Sermo rather than the thing The word is ambiguous and 't was fit for those times for the concealing of so great a mystery which our Saviour opens John 6.33 to which our Translatours refer us in the Margent The bread of God is he saith that essential bread which cometh down from Heaven as the Manna figuratively did and giveth life unto the World Hence it is that we find Christ so often signified by bread both in the Old and the New Testament 1. In the Old Testament Odo the Abbot the most learned of his time hath observed this heavenly Harmony of Corn Wine and Oyl signifying the three Persons of the Blessed Trinity and he quotes a notable place for it Joel 2. whose latter part from v. 28. to the end is alledged by our Saviour Matth. 24. St. Peter Acts 2. and St. Paul Rom. 10. to be fulfilled in these last times v. 19. of that Chapter he promiseth to send them Corn and Wine and Oyl and v. 24. The floors shall be full of Wheat and the fats shall overflow with Wine and Oyl which he fitly applies to the several Persons thus The Son fills the floors with Corn and Wheat The Spirit fills the fats with Wine The Father fills the fats with Oyl 1. The Oyl of mercy which mitigates and asswageth pain well befits the Father of mercies 2. The Corn or Wheat fills the floors with plenty whereof it is an Emblem and strengthens the heart of man 3. The Wine makes glad the heart which is a principal fruit of the Spirit These three ye may find often joyned together by the Holy Ghost as Deut. 11.14 and 12.17 and 18.4 Psal 104.15 2. In the New Testament I am saith he the bread of life John 6.32 And this bread saith he is my body Matth. 26.26 And I would not have you ignorant brethren that all our Fathers did eat the same spiritual meat and drink of that spiritual rock which was Christ 1 Cor. 10.3 4. And the reason why this inward man is to live by this essential word that proceeds out of the mouth of God may be considered either 1. In regard of God who causeth even this word to grow out of the earth Psal 104.14 Aperietur terra germinet Salvatorem Esay 45.4 Let the Earth open and bring forth the Saviour and who rains from Heaven this spiritual Manna on us for Moses gave you not that bread from heaven but my Father giveth you this bread from heaven John 6.32 And in respect of the inward man and his spiritual life to be maintained this spiritual food is necessary Simile à simili nutritur is a known rule like is nourished by the like and we being to grow up and to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Angels whom God hath made Spirits God feeds our inward man with spiritual food which the Psalmist calls Angels food And that 's the third Reason in respect of the nourishment it self for whereas the Souls and Spirits of the Saints must live the life of God which is eternal this heavenly food is that which hath the essential life in it John 1.4 Yea that meat which endures unto everlasting life John 6.27 Yea the eternal life it self 1 John 5.20 Great reason therefore there is that man should not live by bread only but by every word that proceeds out of the mouth of God 1. A Doctrine that is worthy all our observation which that we might know Moses said Exod. 16.32 This is the word or thing which the Lord commandeth fill an Omer of it to be kept for your Generations that they may see the bread wherewith I have fed you in the Wilderness And Deut. 8.2 3. The Lord thy God fed thee these forty years in the Wilderness to humble thee and prove thee to know what was in thine heart and I suffered thee to hunger and fed thee with Manna and that he might make thee know that man doth not live by bread only but c. For this end that we might know he continued this miracle forty years not that we might only contemplate this truth for verba cognitionis intelligenda sunt cum affectu But 2. That we might learn to withdraw all our Faith Hope Love Confidence Care Fear all our dependence from the Creature and repose it wholly and solely upon our God who gives all the power virtue and efficacy unto the Creature and without whose concourse the whole Creature is weak vain empty nothing The staff of bread is but like a broken reed or like the chaff or husks without power and vertue to sustain us Man lives by every word c. 3. As also that rich man whose servants have bread enough and to spare Luke 15. might learn not to pride themselves or lift themselves up above their poor brethren for why Man lives not by bread only nor doth a mans life consist in the abundance of the things which he possesseth 4. That we may learn a difference between God's providence and rich mens touching the feeding and sustaining of the poor for howsoever the poor man lives not by bread only yet a kind of life he lives by bread which the rich must give them And howsoever the poor man lives by every word that proceeds out of the mouth of God yet he lives not by any word at all that proceeds out of the
to God so Laban understood it and Jacob also Gen. 31.44 so Jonathan and David 1 Sam. 20 12-17.42 2 Sam. 9.3 and 21.7 3. Performance of an oath is payment of our debt A man is then said to perform his oaths when he does not only that which he hath sworn to God to do but also when de does what he hath promised to his neighbour for in taking an oath to do or not to do this or that the principal regard is to be had of God and the tye of our souls to him 4. He who performs not his oaths goes about to defraud and rob God himself of what is his And will a man rob God Mal. Repreh 1. Who swear what they cannot perform Repreh 2. Those who would have the Lord perform his Promise his Oath his Covenant unto them and challenge him by his two immutable things his Promise and his Oath mean time they little care to perform the Promise Oath and Covenant that they have made unto their God They will have God surely bound to them but they will be loose themselves Repreh 3. Who perform not unto the Lord their oaths This is common to all who have made the vow in Baptism who live dissolutely and loosly as if they had no obligation no tye at all upon their souls or if they have encourage one another to break them Psal 2. like him that had the Legion Exhort To perform unto the Lord our Oaths and Vows c. See Notes on Esay 65.16 It was said to them of old time He saith not only it was said as v. 33. for that was an enforcing of the speech of Moses or at the best a permission but as I have shewn both the Law and ratification was said to them of old time being taken out of the Decalogue or out of other writings of Moses Obser 1. Truth hath been of old time Grandaevus Alethes God himself is truth and the God of truth What Democritus said that truth was in a pit but it was a wise mans part to pluck it out We may say it is so still but Christ the wisdom plucks it out Obser 2. Confirmation of truth by Oaths hath been of old time Abraham and Isaac sware Obser 3. There hath been violation of truth and breach of oaths of old time The Devil was a liar from the beginning And Cain his first born was before the simple and innocent Abel Obser 4. So that Antiquity is not alwayes of its self a good Argument to prove any particular tenent of Religion for howsoever the good Seed were first sown in in the Lord's field and afterward the tares And God made man upright before he fell and found out many inventions yet certain particular truths there are which were not known from the beginning as that the Gentiles should be fellow-heirs and of the same body and partakers of his Promise in Christ by the Gospel This saith St. Paul was not made known in former ages to the Sons of men Eph. 3.5 6. Obser 5. It appears that even of old time there hath been a proneness in men to forswear themselves otherwise what need had there been of a prohibition from old time 1. Swear not at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totaliter totally upon the whole matter But doth our Lord then prohibit swearing universally surely he doth not but here timely we must distinguish between 1. swearing and 2. the forms of swearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omninò not at all some say is not here referred to swearing but only to the forms and wayes of swearing which follow in the Text which indeed are nothing else but several and particular explications of what the Lord Jesus had before expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should have said swear not at all and then adds his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or explication neither by heaven c. Howbeit I doubt not but by our Lord's speech here all voluntary oaths and such as men too often use in their conversation or communication with others without that just reason of necessity they are all here excluded and forbidden by our Lord But I fear this decision will not satisfie all for there are many who urge this prohibition as universal and understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyn'd to swearing I say unto you swear not at all it 's a Law of the Messiahs Kingdome This very Scripture hath occasioned a great breach among us insomuch as many there are who will not take an oath being forbidden as they understand by the Law of the only Law-giver and if he forbid who shall countermand Yea and they further urge the Authority of St. James 5.12 Above all things my brethren swear not c. though there also be added the same invented forms of swearing neither by heaven nor by earth c. That we may the better satisfie this doubt let us enquire whether in any case or at any time it be lawful to swear and if so by what Law No doubt according to the Moral Law it is lawful to swear and a part it is of the Moral Law viz. A Religious invocation and calling the God of Truth to witness and confirm the truth Deut. 6.13 and 10.20 Jer. 4.2 Heb. 6.16 That God the searcher of hearts have Glory from the discovery of hidden truth and falshood and bring to light the hidden things of darkness Now since swearing and calling God to witness is a part of the Moral Law which is yet in force and our Lord saith that not one jot or tittle shall pass from the Law till all be fulfilled yea since the same Glory is due still to God it remains that the same duty is still required of man 2. Yea were it altogether unlawful for us under the Gospel to swear the Lord himself would not swear nor would his holy Angels nor Saints and that in the New Testament all which notwithstanding is true for we read the Lord himself 1. To swear to Abraham Gen. 22.16 and 26.24 Deut. 7.12.29.4 Jer. 11.5 Ezech. 18.3 as I live c. 2. And thus the holy Angels swear Dan. 12.7 Rev. 10.5 6. 3. The Saints of God we find swearing Jonathan and David St. Paul often 2 Cor. 1.23 and 11.31 Phil. 1.8 1 Thess 2.5 10. 4. Yea thus Christ himself the giver of this new Law he swears Amen Amen which that it is a form of an oath I have made elsewhere to appear Obser 6. Since we are called to prove and an oath for confirmation is unto men an end of all strife Heb. 6.16 surely in this case not to swear it 's a failing of our calling and contrary to love and peace By all which both by law and practice it appears that to swear is lawful and since the same good end of swearing yet remains confirmation of Truth and preservation of Justice to the glory of God surely the duty it self must remain 3. Besides if it were simply unlawful to swear it would also be
rule for our inward communication When Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word speaks unto us answer it with Yea with our consent thereunto When the evil one speaks answer it with Nay Christ speaks in Righteousness mighty to save Esay 63.1 His yea is yea and his nay is nay He is Amen the Faithful Witness Exhort Let our yea be yea and our nay nay to Christ speaking in us he speaks in Righteousness Esay 63.1 He speaks peace Psal 85.8 He speaks to hinder man from his work and hide pride from man Job 33.14 16 17 18. That having purged his Temple he might dwell in us and speak in us and be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oracle in us The Roman God Locutius spake to the Romans until they had built him a Temple and then ever after he held his peace The Lord Jesus he speaks in us that we may prepare him a Temple and a dwelling place in us Exod. Let them build me a Sanctuary and I will dwell in the midst of them When we have built him a Temple He will then be an Oracle in us Ecclus. 33.3 Then what was before in Letter and History and much pains taken for the understanding of it it shall be an inward word Our Saviour tells the Woman of Samaria John 4. He who shall drink of the waters that I shall give him he shall thirst no more but it shall be in him a well of living waters springing up unto everlasting life The Woman said Sir Give me this water that I thirst not nor come hither to draw Who would not desire this when we are the Lord's Temple He speaks what with great trouble and pain men have studied and gathered out of Books he turns Cyriath Sepher into Deber Josh 15.15 How shall we know what word speaks in us surely if the Living Word he withdraws us from Evil and puts Good in the place and increaseth it if it be the Evil Spirit he withdraws from the Good and puts Evil in the place and increaseth it Means Would we hear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward word speaking to us Let us then turn unto our heart Psal 85.8 Let us not add unto his words Prov. 30.5 6. Every word of God is pure He is a buckler to them that walk uprightly add not unto his words lest he reprove thee and thou be found a liar What is more than these comes of evil What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn more signifieth excess redundancy superfluity whereof there are two sorts 1. Of Good Mat. 5.47 2. Of Evil Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word we render evil is taken personally for the Evil One the Devil So in the Lord's Prayer Deliver us from evil Mat. 6.12 and 13 19. then cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Essay It may also be taken really as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity or wickedness Reason From the nature of the Rule adequate unto the mind and will of God which if it be exceeded Vltra citraqué nequit consistere rectum Since therefore there are two great Principles 1. The chief Good the Original of all truth and goodness 2. The chief Evil of all falshood lies sin and wickedness what exceeds the bounds of the one falls under the other Now because all humane actions thoughts and words are to be conformed unto the Divine Rule what exceeds that Note cannot proceed from the Principle of it but from the contrary Be not deceived little children he that doth righteousness is righteous as he is righteous he that commits sin is of the Devil 1 John 3.7 8. Object From hence some reason as they think strongly against Swearing and taking lawful Oaths as conceiving that from this Divine Testimony it 's proved unlawful for a Christian man in any case to swear why because what ever is more than Yea yea and Nay nay is from the evil one and therefore unlaw and evil I Answer this follows not but this indeed follows from hence that usual and customary swearing in our Communication is utterly unlawful and sinful how much more false swearing and lying Object 2. But some will say this which exceeds or is more than Yea yea and Nay nay is from the Evil One and therefore an oath which is more than Yea yea and Nay nay is from the Evil One and so it must be evil I Answer our Lord saith not whatsoever is more than these is evil but it cometh of the evil one A thing may come from the evil one Two wayes 1. Directly and per se 2. Per accidens and indirectly 1. Directly and per se and so an effect naturally flows from the cause of it so wickedness is from the wicked and the evil one is a liar and the father of lies Thus customary swearing comes directly from the evil one 2. Indirectly and by accident a thing may come from the evil one whereof truly and properly he is not the cause but the occasion only And thus the Devil directly and on set purpose excites tempts and stirs up men to sin but that which follows upon sin he is not the cause but only the occasion of it and in this sence a good effect may proceed from an evil cause as repentance from sin But sin is not properly the cause of repentance but of wrath so we say a Fever brings temperance this is no effect per se of a Fever but only by accident for per se a Fever rather tends to death and thus Ex malis moribus ortae sunt bonae Leges Good Laws proceed from evil manners Evil manners properly do not produce good Laws but rather tend to further wickedness as like begets like but occasionally the Magistrate makes good Laws for the repressing of evil manners And thus an Oath though lawfully taken may be said occasionally to come from the evil one As when the Devil the evil one takes away the word of truth out of the heart as he is said to take away the good seed Mat. 13.19 he ingenders in such an heart a lye And because this his work is too frequent and usual hence ariseth in men a fear suspicion and doubt of falshood and lying in those with whom they deal Hence an Oath was introduced and enjoyned by the God of Truth for the clearing and discovering of truth But directly per se a lawful Oath cannot proeed from the evil one because a part of God's worship Deut. 6.13 Obser Swearing any Oath is more than bare affirming or denying Obj. 1. What is more than Yea and Nay is unlawful but an Oath is more c. The communication must be Yea yea Nay nay and no more but an oath is more than these This Objection if well considered brings an answer with its self whether we consider communication or your communication For no doubt but the Christian Communication ought
not hold him guiltless that taketh his Name in vain 3. We must not take the Lord's Name in vain because he will not hold him guiltless that takes his Name in vain 1. What the Name of the Lord is 2. What it is to take it or bear it 3. What to take it or bear it in vain The two first have been spoken to elsewhere 3. What is it to take or bear it in vain The Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rashly without advise so Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vainly without stability without any profit or good effect frustra in vain and to no good purpose vainly i. e. falsly empty of that whereof there is great appearance of fulness falsly so he who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain witness Deut. 5.20 the same is called Deut. 19.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying witness or witness of a lye This taking and bearing the Name of God in vain may be considered Either 1. Generally as opposite to that General in the due executing of it in the Sanctifying and Glorifying God's Name Act. 9.15 1 Cor. 6. ult Or 2. More specially as opposite to the special Acts of Sanctifying and Glorifying it 1. Generally and so all counterfeit and hypocritical pretences of God and his Name are here excluded and forbidden all acts of seeming and appearing Godly and Religious all shews of Godliness without the very Truth beeing and substance of it And this the Holy Ghost signifieth Jam. 5.12 Where having prohibited swearing a special way of taking God's Name in vain he prescribes that Godly sincerity faithfulness and honesty which ought to be in every Christian man Let your Yea be yea and your Nay nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest ye fall into hypocrisie 1. The reason from the consideration of God's Name 1. In it self 2. As Jehovah 3. As our God Which whether it be understood to be God himself or some appellation or character which God hath given unto himself as a note of some excellency or perfection in himself Surely it is an Excellent Name and because Excellent it is not to be used rashly vainly without effect falsly or without great reverence and regard Excellent things strike an awe or reverence into those who consider them and keep us at a distance There is a lustre about great Lights a fence about Excellent things Such is the Name of God Moses came to it by degrees Deut. 28.58 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every word hath an Emphasis a note of eminency and excellency annexed to it 2. It is Jehovah which Name signifieth Being and requires a being in us not a seeming only 3. Because he is the Lord our God for we much esteem whatever we account good if our own most of all our God If he be the Lord our God we will not use his Name lightly rashly vainly falsly Whatever any man makes his God he prizeth and esteemeth above all other things in the world he that makes wealth his God he hides it preserves it if a man make his belly his God he will pamper it and feed it with the choicest meats and drinks if he make some outward Idol his God he so esteems it that rather than loose it he looseth all things else Ye have taken away my Gods and what have I more he is utterly undone So that if the Lord be our God we will esteem him accordingly or accordingly bear his Name this the Lord expects of us as his peoples promise All people will walk every one in the Name of his God and we will walk in the Name of the Lord our God for ever and ever Mich. 4.5 So that the will of the Lord here is that we use not his Name falsly vainly rashly lightly c. it is very reasonable Obser 1. Hence 't is evident that the very naming of the name of God the expressing of that name Jehovah whereby our God hath made himself known unto men if used with due reverence is not unlawful nor here prohibited for surely there is the like reason of expressing that and other Names of God which must be named otherwise how shall we know him who is named by them otherwise to what purpose were those names written if they might not be read surely the reading and pronouncing of them is no where prohibited in the whole Word of God so that it was no better than a Judaical Superstition altogether to abstain from that Name nor is it any better to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly instead of it as some learned men whose names for honours sake I spare have been wont to do Howbeit because in multiloquio non deest peccatum it is not safe too often to name the Glorious and fearful Name of God lest by frequent use it grow into contempt Some Emperours and Kings have forbidden their names to be given to inferiour persons lest they should grow vile And for this reason King James forbad a piece of Gold to be called Jacobus It is the saying of the Orator Etiam vera de Deo loqui periculosum est Obser 2. There is a proneness and inclination in us to abuse the Name of our God we are by corrupt Nature propense unto it otherwise it would not be forbidden unto us Every man would be tampering with God and the things of God that is the reason that the Command is Negative prohibiting what at â—â—st we are inclined to do The Commandment is directed to Thee and Me. Obser 3. What a poor opinion hypocritical men have of the True God they make Him and His Name inferiour and serviceable to their poor and base end a little wealth a little honour a little pleasure Ahab wanted but a little spot of ground and the King's Name and God's Name must be taken in vain for the obtaining of it What a preposterous perverting and inverting thing is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sursum deorsum susque deque turning of things upside down setting the means above the end the end below the means God and his Name must serve a turn what ever any man doth though evil yet somewhat of God is pretended for the warrant of it it 's just ' its equal its true it 's right Jer. 50.7 Joh. 16.2 In Nomine Domini incipit omne malum as it was said of the Decrees of the Pope Obser 4. If Hypocrisie so much dishonour the Name of God how much more Prophaneness Christ is crucified between both these Thieves An hypocrite beareth the Name of God though in vain yet if well seen in the trade of seeming he will so bear that name outwardly towards men that they shall hardly discover him Thus Judas and Simon the Sorcerer His defect is in the inside of Religion hypocrisie is opposed to the integrity of Religion the prophane person hath neither inside nor outside of it prophaneness is opposite to all Religion The hypocrite cleanseth the outside
commended These things saith he I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As there is no necessity so there is no impossibility of sin peradventure they have sinned Medium Neglect not sin as if not worthy to be feared which is and brings with it the greatest evil 2. Be not high minded presume not of thine own wit parts false rules false examples 3. Fear God Love thine own Soul 2. Because Job thought or said so therefore he did so he sent and sanctified his Sons The reason the good man knew well the foul nature of sin and God's extreme hatred of it That the least sin unrepented of offends God leaves a blot upon the Soul disposeth it to the committing of greater sins makes it liable to eternal death excludes it from the City of God into which no unclean thing shall enter Rev. 22. How much more a great sin and one of the greatest such is blasphemy and that the more aggravable from the blessings of God which a man partakes of at a feast in a greater measure and from his own profession that he received those blessings from the hand of the blessed God Another reason His love of God whom he studied alwayes to please and to appease him being provoked against himself or part of himself his children His love also toward his Sons constrained him of whose bliss and happiness he would be assured and therefore would not leave them under the danger of sin though an unknown sin For these reasons Job sanctifieth his Sons But was Job a Priest then that he offered Sacrifice Art not thou a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made us Kings and Priests to God He that offers is a Priest and must have somewhat to offer Obser 1. Behold in Job the pattern of a Religious Parent Whoever thou art Father of a Family or mayest be hereafter abi tu fac similiter consider his true love unto every one that he suffered not sin upon him his care and tenderness over his Children his bringing them up in the nurture and admonition of the Lord Eph. 6.4 Mephibosheth had a fall out of his Nurses arms when he was but a Child and was lame all his life after If we let our nurslings fall out of our arms there 's the like yea a far greater danger Ye read how the unclean Spirit dealt with the young man Mark 9.19 the reason ye have v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was so from a child a secret reflexion on his Parents Obser 2. A Parents suspicion of sin and blasphemy in his Children ought not to break out into wrath and hatred but into a desire of amendment A Physician is not angry with his Patient nor hates him but studies to ease him and bring him to health again Obser 3. If Job were so careful to expiate uncertain sins how much rather ought every pious Parent to endeavour the expiation i. e. the mortifying and abolishing known and manifest sins to sanctifie his Children and endeavour to bring them to repentance Obser 4. Behold a certain character of one truly fearing God such an one as Job was he offers certain sacrifices for uncertain sins Repreh 1. Those who for certain â—â—s return an uncertain repentance and mortification Let us eat and drink and to morrow we will die Alas what is so uncertain as the morrow this night before to morrow they may take away thy life and where then is thy repentance and mortification The door of Grace and Mercy stands now open but when the Master of the house shall rise up and shut the door where then is thy repentance and mortification Custome of sin will draw on a Callus an hardness and brawniness upon thy heart which yet may have some tenderness in it 't will cauterize thy conscience which yet hath some feeling in it the soyle of sin may be washed out but if neglected 't will incorporate and turn to nature and then the Blackamore will not be able to change his skin nor the Leopard his spots What then will become of thy repentance and mortification A reprobate mind Atheism c. will seise upon thee and then what will become of thy repentance and mortification Repr 2. What then shall we say of those who defend their former certain and manifest sins and justifie them by adding more and greater As it is said of Herod that he added to all his sins that he put John into prison and doest not thou the same put the Grace of God in thy prison hold his truths in unrighteousness yea reproach vilifie curse and injure those who earnestly endeavour to bring thee to repentance and amendment of life that thou mayest be saved Terrible is that touching Elie's Sons 1 Sam. 2.25 and that of the Prophet to Amaziah 2 Chron. 25.15 16. There is a rule for both Prov. 29.1 He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedy of them that of St. Peter is verified whose judgement now of a long time lingreth not and their damnation slumbereth not 2 Pet. 2.3 Consolation I have been a Blasphemer All sins and blasphemies shall be forgiven unto thee And Peter himself cursed and Paul also blasphemed 1 Tim. 1.13 16. yet repented and believed and so mayest thou NOTES AND OBSERVATIONS UPON MATTHEW XI 28 29 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your souls For my yoke is easie and my burden is light THe true Jephtah sets us a work whoever are his followers to offer up Sacrifice and mortifie whatever sin proceeds from within us and defiles us and the end of the Sacrament and our vow therein renewed puts us upon the same duty A business full of labour and so burdensome that the Prophet complains Psal 38.4 Mine iniquities are gone over my head as an heavy burden they are too heavy for me And therefore our Lord in this Text propounds unto such labouring and burdened ones a seasonable instruction Come unto me all ye that labour and are heavy burdened to let them know that their coming shall not be in vain he promiseth unto them the Rest I will give you Rest But lest men should think a bare coming enough whereby they might get that Rest he prescribes a means how that Rest may be obtained Take my yoke upon you yield your selves to my Discipline and Teaching learn of me learn especially these Graces which ye see eminent in me I am meek and lowly in heart learn meekness and humility And lest that yoke should seem rather an exchange of one burden for another by a Prolepsis he tells us My yoke is easie and my burden is light According to this resolution of the words ye have in them these Divine Truths
man will confess it 's so generally granted in all Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitia in sese virtutes continet omnes In Righteousness all Virtues and Graces are contained we must then depart from evil Now though all grant this yet they will have the evil without them yes by all means if such great men were removed if all the Pictures and Images were broken Truly Beloved many great Ones and their Power hath been removed it was conceited if the High Commission and Star Chamber were put down and the Bishops deprived of their Robes all would be well All this was done and that perhaps deservedly yet look into the lives of men are they not as unrighteous as ever they were is' t not notoriously known and do not some speak it out boldly that they may now whore be drunk do any thing and no man will call them into question Have not your selves heard it and truly too spoken out of this place by another that the lives even of Professors hath been worse since that power to curb and check them hath been removed O Beloved except that great man of sin within us except our own unrighteousness our pride our enmity our malice cover them with what specious names we will except our unrighteousness be removed it 's to small purpose unto us what ever is removed without us we may for all that be no subjects to Christ 2. The second Imperial City is Peace a peaceable life wherein we must serve Christ the Laws of this City are extant before hand Mat. 5.22 I say unto you whosoever is angry with his brother shall be in danger of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not extant in any old Copy saith St. Austin and Jerome nor is it extant in the Vulgar Latin or if it be added as in some Copies it is it signifieth rashly and without measure as well as without a cause vers 39. I say unto you resist not evil vers 44. I say unto you love your enemies c. Rom. 12.17 21. These Laws are indispensible by any power on Earth Do we in these things serve Christ then are we his Subjects then he reigns otherwise not I appeal therefore to thee whoever thou art Can'st thou be a Subject of Christ and yet hate any man it 's impossible St. Paul reckons these Affections among those who are without the Kingdom of Christ Tit. 3.3 4 5. Can'st thou say yet that thou art a subject of Christ yet nourish and harbour contention and bitterness against thy brother The Apostle gives thee the lye Jam. 3.14 If ye have bitter envying and strife in your hearts glory not and lye not against the truth But thou wilt say thou may'st hate God's enemies 't is true begin then with thy self why am I one of Gods enemies The Apostle Col. 1.18 19 20. having spoken of Christ and his Kingdom vers 21. he tells us who are his enemies and vers 22. who are his friends let me therefore ask thee dost thou commit evil works questionless thou art Christ's enemy and wilt thou hate Christs enemy when thou art in the same condemnation Object But I am reconciled Then thou art an holy man unblameable and unreproveable in Gods sight if so thou wilt hate no man Tit. 3.3 4 5. O Beloved our unpeaceableness hatred envy declare plainly we are not Christs Subjects nor doth he reign over us who then reigns over us His Servants and Subjects we are whom we obey surely if we be such as delight in unpeaceableness war and contention we are the Subjects of Abaddon and Apollyon Apoc. 19.11 But we serve Christ So the Samaritan woman thought Joh. 4. but our Saviour tells her vers 22. Ye worship ye know not what surely we worship not the Son of God but the Son of Tabeel Esay 7.6 who this is no man knows Chald. Paraphrast Regem qui nobis bonus sit commodus a God that will fit our condition such a God as we our selves are we think wickedly that God is such an one as our selves Psal 50. We worship Rezin Esay 8.6 who is that even our own pleasure and delight the Son of Remaliah the great high God of our own choosing and neglect Siloah i. e. by interpretation Sent Shilo which is the same this King whom the Father hath sent to reign over us And if our own pleasure rules we crown Christ with thorns and make him serve with our sins and say in our life we will not have this man to reign over us Luk. 19.14 yea we say as they in Jeremy 44.16 yea we Crucifie our King Jam. 5.5 6. and then that fearful threatning belongeth to us Esay 8.5 6 7 8. and that Luk. 19.27 The same Subject continued on JEREMIAH XXIII 5. He shall reign a King and prosper and shall execute judgment and justice in the earth IN which words we have the promise of a King and the manner of that King how he shall administer his Kingdom 1. As touching himself He shall prosper 2. As concerning his Subjects He shall execute judgment and justice in the earth 1. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our last Translators turn here He shall prosper they turn it elsewhere to deal wisely or prudently and indeed the word signifieth both and is accordingly rendred by the LXX sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand and divers words of that nature sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prosper or have good success The very ancient English Translations have it thus He shall prosper with wisdom and so it comprehends both the sences of the word and yet they express not the full meaning of the word for we may add hereunto that signification which ariseth from the conjugation here used Hiphil according to which it signifieth to make wise and prosperous And so the full meaning of the word is this He shall prosper with wisdom and shall make his Subjects wise and prosperous wherein though I vary somewhat from our last Translation yet I hope no understanding Auditor will take exception since the word is of larger extent as the very same Translation testifieth in divers places And I follow the Example of three Ancient English Translations which I tell ye the rather because some suspect danger of Popery so often as they hear any differing from the last Translation not considering that there were Learned and pious Protestants before the last English Translation was in being and they Authors of very excellent Translations nor that while they avoid one kind of Popery they run into another It is one main part of Popery to adhere to the Vulgar Translation so that though the Original it self differ from it yet the Authority of that must not be questioned Evertit in that is for everrit domum so it seems do these men adhere to the last English Translation what 's their Argument because we shall then resolve all into the Authority of
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
concupiscence and the excess of wrath when given place unto Eph. 4. Give to God the things of God even all we have and all we are 1 Chron. 29.11.12 MATTHEW XV. 19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of the heart proceed false witnessings and blasphemies I Put both these together in one Axiom though Blasphemy be properly against the Third Commandment and false witnessings against the Ninth yet because blasphemy is such a sin against God his Son and Spirit as false witnessing is against our Neighbour and because there is a blasphemy against our Neighbour as well as against God But because I have spoken lately of Blasphemy out of Mat. 12. and largely enough I shall now but touch upon it briefly and that by way of Application first then let us consider the first of these False witnessing Our Lord in the Second Table of his holy Law provides for the safety of our life by prohibiting murder by forbidding Adultery and Fornication he takes care for the orderly propagation of mankind and preservation of our chastity by inhibiting thefts he takes order for the preservation of our goods when he forbids false witnessing he provides for the safety of our name credit and reputation although the word be of larger extent As therefore Joab thrust three darts through the heart of Absolon so the evil one casts his three fiery darts into the heart of the men 1. The lusts of the flesh which we considered in Adultery and Fornication 2. The lust of the eyes which I noted in thefts and the pride of life which is a main incentive and motive unto false witnessing as I shall shew anon mean time let us enquire 1. What is false witnessing the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word signifieth a false and lying testimony A testimony or witness is the speech of him who bears witness whether it be judicially and in judgment whither he is called to speak the truth or whether it be extra-judicially as in private between man and man whether in speech or in writing In all these and many other cases the testimony or witnessing is prohibited to be false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from diminishing the speech or speaking less than is necessary for discovery of the truth The Hebrew word which answers to it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when the speech agrees not with the things 2. or when the words agree not with the heart and so is 1. properly a lye 2. or when nor heart nor words nor actions reach the end whereat they ought to aim for all words ought to be spoken to edifying 1 Cor. 14.26 And all things done in love 1 Cor. 16.14 2. False witnessings proceed out of the heart for there is a verbum mentis a false speaking in the heart Psal 10.6 11 13. whence the talk of the lips proceedeth The words of the mouth are the counterpart and representation of their idea pattern and exemplar forespoken in the heart Obser 1. The evil heart is the forge of lies and all false testimonies so much appears out of the story of Ananias and Saphira Act. 5.3 4. where the Apostle blames Ananias for giving place to the tempter in yielding and opening his heart unto his temptation Why hath Satan filled thine heart to lie to the Holy Ghost Why hast thou conceived this thing in thine heart Thou hast not lied unto men but unto God Obser 2. False testimony may be given against our Neighbour although we speak nothing of him There is an heart that gives false testimony as well as a tongue a lying heart as well as a lying tongue or lips Mat. 9.3 The Scribes said of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within themselves this man blasphemeth Obser 3. There are many and manifold false witnessings which proceed out of the heart the word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false witnessings which proceed from an envious proud evil surmising and suspicious heart and being come forth hurt our Neighbour by misjudging Mat. 7.1 Eli tells Hannah she was drunk when she prayed in her heart 1 Sam. 1.13 14. Act. 2.13 The multitude said that the Apostles were full of new Wine when they were full of the Holy Ghost That Paul was a murderer because the viper clave to his hand and because he receiv'd no hurt by it he was a God By suborning false accusing giving false sentence against the innocent the Elders and Nobles suborn Sons of Belial to testifie that Naboth blasphemed God and the King 1 King 21. going about as tale-bearers among the people Levit. 19.16 Thus the Apostle blames tatling Gossips and busie bodies who speak things which they ought not 1 Tim. 5.13 speaking fair but intending mischief Prov. 26.24 25. He that hateth dissembleth with his lips and layeth up deceit within him When he speaketh fair believe him not for there are seven abominations in his heart The Apostle summs up many together 2 Cor. 12.20 debates envyings wraths strifes back-bitings whisperings swellings tumults these are some few of the many false witnessings which proceed out of the heart all opposite unto truth which is here mainly to be aimed at Multiplex est mendacium veritas est unica Lies and false testimonies are manifold truth is one and uniform Obser 4. Hence we may learn in part to judge even of the heart it self by what proceeds from thence for Mat. 12.35 An evil man out of the evil treasure of his heart bringeth forth evil things Thus when the heart brings forth false witnessings it 's evident there is a treasure of falsehood in the heart Obser 5. Learn hence whom truly to accuse of evil thoughts murders adultery fornications thefts false witnessing and blasphemies whom else but our own selves our own false and perverted hearts our Lord speaking of the corrupt fountain of them all vers 18 19. twice names the heart as the source whence they all proceed he saith indeed that the envious man sowes his tares Mat. 13.5 which he interprets the Devil vers 39. but unless the heart of man consent to receive them they thrive not there It is true the Devil casts his fiery darts of temptations but they are quenched by the shield of faith in the believing heart He may incite and stir up he may further the sinful birth when these wickednesses proceed out of their heart but he knows not the secrets of the heart unless they be betrayed in habits and gestures in words or actions God alone knows the hearts of all the Children of men but that closet is fast lockt against his and our enemies nor can he hurt us while he is without us Quidam sentiunt sed non consentiunt impinguntur sed non expunguntur aggreditur sed non prosternitur Bernard Obser 6. Hence we learn a character of God's genuine and true people no false witnessings proceed out of their hearts they do not backbite
deed unless we can truly and experimentally say that we have seen and bear witness 1 Joh. 1.2 Exhort To speak every one the truth from his heart Our God is the God of truth The Son of God is Amen the faithful witness Veritas veritatis Amen Amen the Truth Joh. 14. The Holy Ghost is the spirit of Truth the Image of this God impressed in the word The word of God is the word of Truth The Law the Truth the Gospel the Truth the Image impressed on his Works MATTHEW XV. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the things which defile the man WHat all these are St. Mark tell us Mar. 7.23 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whence they proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what their effect is they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word we turn defile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cong-egavit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Coetus That which is common is unclean they eat meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 7.2 which signifieth properly to make common which therefore some deduce from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that which is common is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proposed and exposed to the use of all and whatsoever is so will soon be defiled and polluted And therefore the word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum that which is holy and seperated from common use Act. 21.28 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Act. 10.15 and 11.9 for this may appear by induction 1. Vain thoughts defile Jer. 4.14 2. O Jerusalem wash thine heart from wickedness that thou mayest be saved 3. How long will thou detain these thoughts 4. Murder defiles Esay 59.3 Your hands are defiled with blood 5. Adultery defiles Lev. 18.20 6. Robbery defiles Ezech. 7.22 7. And whence are the lips unclean but from false witnessings and blasphemies Esay 6.5 besides these we read of others which defile the man Mar. 7.22 23. All which either outwardly pollute him as the sinful words and actions or inwardly and those either the evil thoughts more proper to the mind or the vitious and sinful dispositions of the heart and affections These St. James chap. 1.21 calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on the place The reason why these things defile the man appears partly because he hath seperated himself from the most pure and holy God Psal 14.3 They are turned aside from God and become filthy partly because he hath adjoyned and united himself unto the unclean spirit by consent and love which is of a knitting and polluting nature and unites the heart unto it whence it becomes like unto it Hos 9.10 Abominabiles facti sunt sicut ea quae dilexerunt Obser 1. Hence its evident that since the Man is God's Creature and the work of his hands yea as I may so say his last and best work his master-piece Man came pure and holy out of Gods hands nothing impure nothing unclean could proceed from him The Philosopher observed as much in his Ethicks that man had no doubt been otherwise than he then was Obser 2. Those sins whereby we are most injurious to our neighbour by those we first and most blemish and dishonour our selves Murders Adulteries c. are hurtful to another but by them we first yea most hurt our selves The Murderer kills his Neighbour and deprives him of his Natural Life but he first slayes himself and deprives himself of the Eternal Life for ye know saith St. John That no murderer hath Eternal Life abiding in him 1 Joh. 3.15 The Adulterer first stains his own Soul before he defiles his Neighbours bed Obser 3. Note hence the accomplishment and truth of all those Ceremonial shadows touching some certain Creatures clean certain others unclean the eating of some and abstaining from others Levit. 5.2 3. if the man touched any unclean thing the carkase of an unclean beast c. What else was meant by these but the dead works Heb. 6.1 from which we ought to abstain and have no communion with them Have no fellowship with the unfruitful works of darkness Levit. 7.20 21. Whosoever was defiled and eat of the flesh of the peace-offerings called Sacrificium Eucharisticum he must be cut off c. What was hereby meant but the unworthy Receiver who having his uncleanness upon him even the brutish nature which is nothing else but the fancy concupiscible and irascible whoever comes in the uncleanness of his beastly affections to communicate with the Lord and feed of the true Sacrificium Eucharisticum 1 Cor. 11.27 29. The clean and unclean beasts were distinguished thus the clean divided the hoof and chewed the cud His people who were to be a Royal Priesthood unto him must discern between the holy and prophane the pure and impure Ezech. 22.26 They must meditate on the word chew the cud and not devour it and swallow it up vers 39. Levit. 20.25 26. They must put difference between clean and unclean beasts c. because God had severed them from other people What was meant by this but their separation for a time from the Gentiles untill they should depart from the brutish life as is evident by St. Peters vision Act. 10. when he was now to communicate with the Gentiles and eat with them Arise Peter kill and eat let out the brutish life mortifie the earthly members let out the blood wherein is the life and then eat There was a place wherein all excrements were to be buried Deut. 23.13 and the reason is given vers 14. Therefore shall the Camp be holy that he see no unclean thing in thee What was here intended but the purification of God's People from unrighteousness darkness infidelity and idolatry 2 Cor. 6. Rev. 20.9 And therefore when the New Jerusalem the true righteousness of God comes down from heaven John heard a voice out of heaven saying The Tabernacle of God is with men Rev. 21.22 23. Obser 4. This Doctrine touching defilement is worthy our best notice as also theirs to whom it was first delivered and therefore our Lord when he was now about to teach it he calls not Peter James and John not some one or other but all the multitudes And then not content with that company he commands silence hear saith he nor was that enough but he adds understand weigh well and consider chew the cud meditate upon what ye hear What need was there of so serious and Universal a Preface Our Lord was now to put an end unto the Old Law and to call believers from their long custom of worshipping God in outward things that he might now teach them how he would be worshipped in Spirit and Truth as therefore when he began his Gospel with Self-denial c. Luk. 9.23 He said unto them all If any man will come after me let him deny himself
〈◊〉 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind This is the first and great Commandment And the second is like unto it Thou shalt love thy neighbour as thy self THis Text is of so large a comprehension whether we respect 1. The vast latitude and extension of the object God and our Neighbour or 2. The vehement intention of the Act and manner of it loving of God with all our heart with all our soul and with all our mind c. That I may well despair of handling it so fully as I ought yet because the whole duty of man is contained in it and whatsoever hath been heretofore delivered and can be said hereafter it s all virtually contained in this and must be built upon this foundation let us crowd at least as much as we can into the compass of the time allotted and what we shall now fall short of The like Text hereafter may give occasion to supply It 's our Saviours answer to the Pharisee's question touching the great Commandment containing the Two precepts of Charity and Love to God and to our Neighbour 2. The order of these Two precepts First and Second In the first of these there is contained The Precept it self Thou shalt love the Lord thy God The eminency of it This is the great Commandment In the Precept it self there is the Object to be loved Act commanded to be exercised about that object 1. The object to be loved The Lord thy God 2. The Act commanded to be exercised about it which is adorned by the extension of parts the heart the soul the mind by the intension of degrees all the heart all the soul all the mind It is not my purpose to deal with this or any other Text in this topical method nor to extract all Divine Truths out of it which it would afford us but for our more expedite proceeding to handle it in this order 1. We ought to love the Lord our God with all our heart with all our soul and with all our mind 2. This is the first and great Commandment 3. We ought to love our Neighbour as our selves 4. This is the Second Commandment like unto the First 1. We ought to love the Lord our God c. Because there are that are called Gods many and Lords many 1 Cor. 8. and so God may seem a Name Appellative we must know as the Apostle goes on That to us there is but one God And therefore Macrobius saith That the name of the Syrians he meant the Jews God was Achad that is one only as our Saviour speaks more fully in the parallel Evangelist Mar. 12.29 30. As a Preface to this Commandment Hear O Israel the Lord thy God is one Lord and that God is that one Spiritual Simple Infinite Eternal Immutable essence which is here called by his proper Name the Lord For that which is here turned the Lord as if it were an Appellative or common Name is in the Original Deut. 6.5 whence our Saviour quotes it Jehovah which the LXX whose words St. Matthew here useth turns almost every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the like Original in the Greek signifying to be So that Jehovah and Jah is used often in the Psalms and El Jah in the third of Exodus and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all signifie the essence nature or being of God From participation of this essence we must not exclude the Son of God and the Holy Spirit to whom the Name Jehovah also belongs Esay 6.10 with Joh. 12.40 and Act. 28.26 as Faith in God the Son Joh. 14.1 So Love vers 15. who is here in particular reference unto thee and called thy God Not to name all the interest that God hath in his People this right he hath to thee who ever thou art the right of Creation Preservation and Covenant and therefore thine This thy God thou art commanded here to love what 's that It may be considered Affectu and Effectu 1. In Affectu 't is complacentia in bono and appetitus unionis cum bono adhaesio ad bonum as here a pleasing our selves in God a desire of union with God a cleaving unto God which fire once truly kindled never wants effect 2. Which is an unweariable meditation and earnest longing after God which sets all the powers and faculties of the Soul and parts of the body a work to assimilate conform and unite the whole man unto God to dislike all other things comparatively to suffer any thing for the party loved to prefer him and the doing of his will before our selves and all the world coming in competition with him For to love the Lord our God is no remiss no 〈◊〉 thing or perfunctory act but to be performed without all measure or if it have a measure 't is modus sine modo saith St. Bernard a measure beyond all measure with all the heart with all the soul with all the mind To distinguish these Three accurately I conceive to be very difficult for in Scripture the properties and acts of the one are sometimes given to the other and both are common with the third So the heart is taken for the Soul St. Jam. 4.8 purifie your hearts ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye men of a double soul and the LXX very often turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul And in the sence of the Text Hezekiah sought the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his heart the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his soul 2 Chron. 31.21 The heart is also taken for the mind God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise in heart The LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise in mind Job 9.4 So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Original used to signifie the Soul is sometimes turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 2.10 When wisdom enters into thine heart and knowledge is pleasant to thy Soul So also is the mind for what 's more ordinary than to read those Acts which we account proper to the mind to be given to the heart as to think reason and understand for so we find 1. Thoughts given to the heart Luk. 2.35 That the thoughts of many hearts may be reveiled And 2. Reason Mar. 2.6 The Scribes reasoning in their hearts And 3. Understanding Mat. 13.15 This Peoples heart is waxed gross lest they should understand with their heart So that it is no marvel though the Fathers differ among themselves touching the acurate distinction of these words since the Scripture it self useth them promiscuously But if we will needs have somewhat a more particular and distinct knowledge of them which I confess is most satisfactory The Scripture gives Wisdom and Understanding most what unto the heart according to the forenamed places and 1 King 3.9 12. Give thy Servant
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
one to his Brother saying Come I pray you and let us hear what is the word that cometh forth from the Lord and they come unto thee as the people cometh and sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness and lo thou art unto them as a very lovely song of one that hath a very pleasant voice and can play well on an instrument for they hear thy words but they do them not but when this cometh to pass lo it will come then shall they know that a prophet hath been among them Yet all this while this people was a drowzy dull people their heart was asleep in which sleep they may talk of great things yet do little as appears here by the Prophet do we not perceive it many times in our selves when we are drowsie we can speak ask questions and give answers but the mouth of the stomach being open sends up abundance of vapours which stupifie the Senses and we may be then said to be even half asleep I fear it may be our own case that these things may happen even to our selves and yet we be asleep But how shall we know then when we are awake As Sleep is the binding up of the Senses so we are awake when all our Senses are loose and free when by reason of use or habit we have our senses well exercised to discern both good and evil Heb. 5.14 When we have an experimental sight hearing and feeling of the Word of God when we inwardly see feel and perceive the truth of the Word when we can say with St. John 1 Joh. 1.1 when our heart is awake and that freely sends forth good things words and actions when we awake to righteousness and sin not 1 Cor. 15. that this is the true spiritual watching and waking appears by Phil. 1.9 then is the heart awake when with the whole heart we speak the truth Then is our whole man awake when as Solomon saith Eccles 7.25 we apply our hearts to know and search and seek out wisdom and approve what is excellent I and my heart as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 8.16 I gave my heart to know wisdom c. Note here a time of desertion the great occasion of slumbering and sleeping even in death by the long stay of the Bridegroom this occasion many of the Jews took of sinning in the Wilderness while they were not yet come to the holy Land whence we may take occasion to reprove those who abuse the patience and long-suffering of God like that evil servant ye read of in the 24. of Matth. 48. who says in his heart my Lord delayeth his coming and begins to smite his fellow-servants and eat and drink with the drunken c. Where also we may be exhorted to watching and prayer from the next Verse The Lord of that servant shall come in a day when he looketh not for him and in an hour that he is not aware c. NOTES and OBSERVATIONS on MAT. 25.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at midnight there was a cry made Behold the Bridegroom cometh go ye out to meet him 2. AT the Coming of the Bridegroom we have 1. The Proclamation of his Coming which is illustrated 1. By the Adjunct Time and 2. By the Effects of it the Time at Midnight common to all whether wise or foolish yet proper to the wise who enter into the Bride-chamber the joy of their Lord proper also to the foolish who are excluded even into the outer darkness 2. The Proclamation it self and that at midnight Behold the bridegroom cometh Obj. This Proclamation hath been made so many hundred years yet the Bridegroom is not come Answ Though Zeph. 1. we hear a long Proclamation and terrible threatning in time it will speak The Prophecy of Enoch had its fulfilling in the destruction of the old World and yet it was to be fulfilled in St. Jude's days Jude verse 14. Babylon how often is it said to be destroyed and Jabin is said to be utterly routed and cut off Jos 11.1 yet we read of him again Judg. 4. So saith St. John in his 12. chap. Now is the judgment of this world come yet are we to believe that He shall come again to judg both the quick and the dead Behold the Bridegroom cometh The Virgins are here called upon to go forth to meet him which Proclamation is made at midnight with an Emphasis Behold Wherein we must enquire 1. Something of his Coming and 2. Something of the Bridegroom himself 1. Of his Coming what kind of Coming it is by which the Coming of Christ the great Bridegroom is here understood viz. His second appearing which is spiritual and that either 1. Particular to every believing Soul or 2. General at the last judgment 1. Here is then the accomplishment of our Lord's promise Joh. 14.10 I will not leave you orphans I will come again unto you which our Lord afterwards makes good to St. John in special Joh. 21.22 vers 3. and 28. as St. John himself acknowledgeth Rev. 1.10 I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the spirit on the Lords day and heard behind me a great voice as of a trumpet 2. The word Bridegroom by which we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so called either 1. From his waiting on his Bride or 2. From the Dutch word importing the keeping of her or 3. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the marrying of her it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies one joyned to a Virgin by contract as also when two diverse Families are joyned together in kindred by the espousing of two persons So that Bridegroom is a relative name and to whom hath Christ the Bridegroom this near relation or reference but to his Church He himself is his Churches Bridegroom he is espoused unto her by mutual promises they are contracted one to other He is the Bridegroom or servant which the Bridegroom according to custom and to insinuate his love to his Spouse is wont to profess himself the servant to his Bride the same really does the Bridegroom perform he takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant and waiter upon his Bride as 't is the custom among us and some other Nations that the Bridegroom performs this service our Lord promiseth also to do this really Luk. 12.37 Blessed are those Servants whom the Lord when he cometh shall find watching verily I say unto you that he shall gird himself and make them to sit down to meat and will come forth and serve them He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Bridegroom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Hence we learn an Article of the Christian Faith that the Bridegroom shall come this pro se quisque every Christian man and woman professeth to believe for him and her self and for the
house of God it is given unto us all at least mediately and remotely God hath afforded unto us all means of knowing the mysteries of his Kingdom seeing therefore that such means are left unto us of entring into the penetrale domus Dei into the closet into the sanctuary of Gods house into the School of Christ seeing we have such means of knowing the mysteries of his kingdom let us fear as the Apostle speaks lest any of us should come short of entrance lest we abuse these means to the dishonour of God and Christ and to the slandering of his word and so these things for our unthankfulness be either given unto us for a curse or taken from us For surely this place wherein we live this is the house of God for as Jacob call'd the place wherein he rested Bethel or Gods house though the name of that City was called Luz at the first Gen. 28.19 So the Virtuous Lady the Lady Margaret our Munificent Foundress named this house Christ's Colledge which was called Gods house at the first Founded by that Pious Prince King Henry the 6th who endowed it with competent Maintenance for a Master three Fellows and a proportionable number of Scholars But as Jacob erected a stone only and called the place Bethel Gen. 28. where afterward he bestowed more cost and pains and built an Altar and called the place El-Bethel Gen. 35.7 So from so small beginnings of Gods house our Noble Foundress raised this Colledge to the amplitude and largeness wherein we now enjoy it and together with the augmentation of the building encreased the number of Fellows to twelve of Scholars to forty seven unto whose Munificence that hopeful Prince King Edward the 6th added the 13th Fellowship and three Scholarships Thus Kings have been our nursing Fathers and the Mother and Grand-mother of Kings and Queens our nursing Mother Whose eminent Examples many since have followed as when David had as a King offered royally toward the building of Gods Temple many of his Princes and People also gave willingly and bountifully thereunto For thus Sr. Walter Mildway Founded the Greek Lecture gave a yearly Exhibition to a Fellow and six Exhibitions to as many Scholars Mr Wentworth Founded the Hebrew Lecture Mr Bunting gave a yearly Exhibition to a Fellow three Sholarships and a yearly summ toward the maintaining of fire in the Hall Mr Cotterwel a yearly Exhibition to a Fellow Mr Rawlings a Scholarship Mr Risby two Exhibitions to two Scholars Nor have there been wanting of our own Body such as have given charitably towards the maintenance of Christ's School of Mysteries wherein they themselves have been Disciples according to the custom of ancient times and that rule of St. Hierom in Ezek. 46. Qui ditior est sacerdos cum venit ad sacerdotium quicquid plus habuerit non filiis debet dare sed pauperibus sanctis fratribus domesticis fidei qui vincunt merita liberorum ut reddat ea quae Domini sunt domino suo qui loquitur in Evangelio quicquid uni istorum fecistis mihi fecistis Ipse enim in pauperibus suscipitur hospitio visitatur in carcere nudus tegitur sitiens bibit saturatur esuriens Thus of Masters Dr Thompson Dr Patison Dr Hawford and Dr Carey of Fellows Dr Watson and Mr Lawghton of Scholars Mr Jennings and Mr Carre of Pensioners and Fellow-Commoners one who was sometime both Mr Burwel These Members of our House have been grateful and liberal Benefactors to it by whose bountiful and liberal hands and hearts God hath given means to us to know the mysteries of his Heavenly Kingdom Let us consider our Benefactors and why they gave these Means unto us 't was for the setting forth of Gods most holy Word 't was that we might use them to the Land and Praise of God so much we confess in our thanksgiving unto God 't was for the honour of Christ 't was for the increase of Faith so much the Inscription and Dedication of this House implyes 'T is Ad honorem Christi Jesu fidei ejus incrementum according to the Law in this very case Si personae ingratae sint Religiosi alicujus Monasterii fabricati ab aliquo Barone revocabitur donatio Monasterium destruetur But these are vain terrors to us for we are already entered and we know the Mysteries of Gods Kingdom would God we did But to discover whether we do or no let us know and be assured that the knowledge of Divine Mysteries cannot consist with our Liberty in any known sin that keeps us still without the House of God for thus an envious man hath no fellowship with wisdom Wisd 6.23 nor a Drunkard Nullum seeretum est ubi regnat ebrietas so 't is in the Latin Text Prov. 31.4 nay generally Jer. 8.7 My people know not the judgement of the Lord No are we blind also How do ye say we are wise and the Law of the Lord is with us Lo they have rejected the word of the Lord and what wisdom is in them O Beloved it is no such easie matter Eccles 13.26 as too many fondly and erroneously conceive to know the mysteries of the Heavenly Kingdom 'T is not the man of great parts 't is not the study of Tongues and Arts not the reading of this or that Authors System or Theses or Common Places not the reading of the Fathers no nor of the Scriptures themselves if but the reading of them No no it is Obedience Obedience to what we know that opens the Mysteries which as yet we know not it is the work of the heart as well nay rather than of the brain there is a veil upon both and both veils must be taken off from both before they that are without can have eyes to see or hearts to understand and know the mysteries of the Kingdom of God There is velamen peccatorum velamen carnalis cogitationis de carne Christi a veil of sin upon the heart and a veil of carnal thoughts concerning Christs flesh upon their minds The veil must be first taken off our hearts the Spirit of God is not given according to flesh and blood or through means or industry but according to the Grace of God They are the pure in heart that shall see God and therefore if we would learn the mysteries of Gods Kingdom we must first unlearn the mystery of iniquity we must first renounce the hidden things or mysteries of dishonesty 2 Cor. 4.2 We must first turn from our iniquities before we can understand Gods Truth Dan. 9.13 This veil is removed by the fear of the Lord and the daily mortification of sin for through the fear of the Lord men depart from evil And the same fear of the Lord driveth out sin Eccles 1. And therefore because by it is removed the veil of sin the same fear of God is often called in Scripture the beginning of Wisdom whence it is that Job making enquiry for Divine Wisdom Job
besets us and outwardly who lye in wait to destroy These all these were confederate against Israel according to the flesh and against Israel according to the Spirit And therefore David saith unto God the great friend of his Church they are confederate against thee And therefore Abijah in his Military Oration dehorts the Israelites not from fighting against Judah but from fighting against God 2 Chron. 13.12 And his Son Asa useth the like argument chap. 14.11 And his Son Jehoshaphat in his Prayer chap. 20.6 interests God in his quarrel and remembers him of his old friend Abraham vers 7. And God in all these examples so resents the business that he takes the injury done unto himself which is done unto his friends and gives them the victory Observ 5. Hence it follows that envious and malicious men are no friends of Jesus Christ His friends are Philadelphians of the Church of Philadelphia they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends and lovers one of another and friends and lovers of Jesus Christ So our Lord saith to his Disciples of Lazarus Our friend Lazarus sleepeth Our friend not mine only Christ himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these wish all good may befal one to other and what good befals one its happiness unto the other What an abominable sin then must envy needs be that canker and rust of the Soul which is contracted from the good which is eminent in another See Notes on Exod. 20.3 4 5. Yet is that Monster gotten into the Temple of God Ezech. 8.3 the image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of jealousie or envy in the entry Jealousie that makes God jealous as an Husband whose Wife hath entertained a Paramour an Adulterer into her bed Jam. 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity against God yea 't is envy saith Basil that makes the Devil a Devil and it must needs be so for if God himself and Jesus Christ be Love its self surely envy is the Devil himself these cannot dwell together in one and the same house they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot stand together O Beloved would God every one of us would impatiently search these Temples of God we bear about us our own hearts examine our selves Jam. 3.14 15 16. Did we look impartially into the glass of Righteousness the word of God as the Apostle compares it and discover our bitterness our envy and strife in our hearts the image of envy there in the Temple of God our lying against the truth when we call our selves Christians and friends of Christ we would be ashamed and blush and not dare to come to our friends Table These are no fit friends no guests fit for the Lords Table who eat their own Supper first who feed upon themselves Invidus alterius rebus macrescit opimis As the Polypus saith Aelian eats his own flesh but this is a feast of Love Yea it might be hoped the view or consideration of our own envy and malice the picture of the Devil himself would appear so ugly that through the grace of Christ we would reflect upon our selves and hate and loath our selves that this Diabolical nature might dye in us As they say of the Basilisk that whereas love is darted from one eye unto another that this Serpent is wont to dart death by the eyes yet when it looks upon a glass the venemous evaporation reflects from the glass and returns upon its own eye and kills the Basilisk Would God all envious and malicious men would look themselves in the Glass of Righteousness and that they were sensible of their own venemous disposition that so the reflexion and consideration of it in themselves might through Gods Grace mortifie and kill this envy in them Repr The adulterous generation the false friends of Jesus Christ who call themselves Christians and Christ's Disciples they who eat of his bread yet lift up their heel against him Psal 41.10 Such as eat and drink at his Table yet tread underfoot the Son of God The Supper of the Lord is an holy Feast instituted of Christ for his own friends not for his enemies for those who do his will and whatsoever he commands them not for those who do the lusts of the Devil 'T is meat for Disciples and Friends not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs and swine The holy Scriptures testifieth that the Supper of the Lord is a feast of LOVE whereunto they only are invited who have tryed and examined themselves whether they be inwardly purged or purging from their sins and incorporated into the body of Christ by the Spirit of God and endeavour to mortifie all sin in themselves which is the end of this Sacrament if otherwise they eat and drink their own condemnation not discerning the Lords body O how is this feast of LOVE become Coena Cyclopica a meal of Cyclopick murderers such as they who hate one another 1 Joh. 4. O how is it made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for dogs when they who bite and devour one another all flock unto it O how is it made as if it were swill for swine when the bruitish drunkards dare approach unto it Every one intending to cover his inward abominations with the flesh of Christ as if Christ were a cloak to cover knavery But O the blindness O the foolishness of this seeming knowing world we exclude one another from the Supper of the Lord for those open and gross sins which every Child can point at as whoring drunkenness stealing c. when yet we perceive not that we exclude our selves from the true inward Supper living in open enmity with our God spiritual whoredome spiritual fornication spiritual pride envy covetousness wrath malice implacable hatred and malice and all uncharitableness revenge unmercifulness worldly-mindedness we say that drunkenness whoredom fornication and gluttony they are of the beast yet we perceive not that envy pride covetousness c. are of the Devil the other have plus infamiae these plus peccati as Gregory saith well yet are these not at all regarded but the other looked at as the only sins O beloved would God that every one of us would impartially look into his own heart and search there what he doth whose will he doth and would thence judge himself what he is if this we would do how soon should we find not the mind and counsel of Christ our friend there but our own carnal opinions not complying with the will of God but delight and pleasure in our own will no new birth of the Spirit but the old lusts of the flesh no new life conformable to Christ but a conversation conformable to the world and the Prince of the world whence must needs follow that many of us who perhaps have thought our selves good Christians are indeed no friends but the very enemies of Christ Jam. 4.4 It 's
washing of the Jews were more prevalent or that of John Baptist or that of Christ But it 's more probable the comparison was between Christ and John and that the Disciples of John were zealous in behalf of their Master for therefore they report to John that Jesus to whom he gave testimony Baptized and as it were usurped his Office and that his honour was thereby Eclipsed for all men came to Jesus and left John Unto which John Baptist makes a most modest Answer 1. Generally that what one or other or any man hath received he hath received from Heaven Then more specially he satisfies his Disciples in their two main exceptions 1. That Christ usurped not his Office for himself was not the Christ but sent before him that he was not the Bridegroom but his friend And secondly as for his credit and reputation it was but just that Jesus Christ should increase and he himself decrease since Jesus came from above and is above all as for himself He was of the earth and spake of earthly things But as for the testimony of Christ it was divine and certain and such as proceeds from the fulness of the spirit insomuch as he who believed him had eternal life We may perceive then that the words are a part of John Baptist's Testimony concerning Belief and unbelief in the Son of God and the reward of both The reward of Belief the greatest everlasting life The reward and punishment of unbelief or rather disobedience the most severe and that either privative He who obeyeth not the Son shall not see life or positive the wrath of God abideth on him both which in School language are poena damni the punishment of loss he shall not see life poena sensus the wrath of God abideth on him All which may be resolved into these Divine Axioms or points of Doctrine 1. He that believeth on the Son hath the everlasting life 2. He that obeyeth not the Son shall not see life 3. He that believeth on the Son hath the everlasting life but he that obeyeth not the Son shall not see life 4. He that obeyeth not the Son the wrath of God abideth on him 5. He that obeyeth not the Son shall not see life but the wrath of God abideth on him 1. He that believeth on the Son hath the everlasting life We must here enquire what 's meant by life by eternal life and having the eternal life What 's meant by the Son and belief in the Son and how he who believeth in the Son hath the eternal life Begin we with the latter as most proper first to be handled By the Son is here to be understood the Christ of God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off shining of his Fathers glory Heb. 1. The eternal Word who was known by the name of Son to his eternal Father Psal 80.15 16 17. Return we beseech thee O God of Hosts look down from heaven behold and visit this vine and the vineyard that thy right hand hath planted the young vine which thou madest strong for thy self it is burnt with fire and cut down they perish at the rebuke of thy countenance let thine hand be upon the man of thy right hand and upon the son of man whom thou madest strong for thine own self So also Prov. 30.4 Who hath ascended up to heaven and descended who hath gathered the wind in his fist who hath bound the waters in a garment who hath established all the ends of the world What is his name and what is his sons name if thou canst tell He answers presently Every word of God is pure he is a shield to those that trust in him 2. By belief in the Son we are here to understand not only that naked and bare assent and consent of the mind and heart unto the Son that he is the way the truth and the life c. But also by belief we must here understand that obedience of faith which naturally flows from that assent and consent Which St. Paul calls the obedience of faith Rom. 1.5 that obedience might be given to the faith in his name among all the Gentiles among whom also ye are called of Jesus Christ 3. By Life here we are not to understand either Vegetative Sensitive or Rational Life which are supposed in him who believes in the Son but that Life which God himself liveth which by man's estrangement from his God he looseth in the darkness But the Christ of God being raised up in us from the death he over-comes death and abolisheth it in us and enlightens and discovers the life and immortality again 2 Timoth. 1.10 that by a living Faith we lay hold upon the Life together with the Son even Jesus Christ who hath abolished death and brought life and immortality to light through the Gospel Now that he who believeth in the Son hath the everlasting life The truth of this is evident from other Scriptures also Joh. 6.47 where our Lord confirms it with advantage of Amen Amen Verily verily I say unto you he that believeth in me hath the everlasting life So 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life 1. The Reason of this appears from the consideration of God the Father who hath radically in himself the eternal Life wherein is seen the bounteous liberality of him from whom descends every good and perfect gift as also his love to men who are in great want of that life that he hath given to the Son to have life in him also Joh. 5.26 And his will is that every one who seeth the Son and believeth on him may partake of everlasting life Joh. 6.40 The second Reason appears from the Consideration of the Son and of the everlasting life it self as also from the nature of belief the life is in the Son Joh. 1. yea the Son himself is the life Joh. 1.5 Enlightening every one that comes into the world 'T is the end of his coming into the World that his believers might have life Wherefore Belief it self must be a living Belief or a Faith which is concrete with Obedience and life because hereby the Believer receives the Son and with him the everlasting life for the Rule is general Quicquid recipitur recipitur ad modum recipientis True Believers therefore in the Son of God have the real possession of the eternal life But here it may be doubted touching the truth of this we read of the hope of eternal life Tit. 1.2 which was not then had and enjoyed if only hoped for And Rom. 13.11 Your salvation is nearer than when ye believed they believed therefore and yet there Salvation and Life was at a distance from them I answer that Belief is either abstractly considered as an assent unto Divine Testimony without any act at all of the Will and Heart and such a belief may be distant from the life Or Belief may be taken concretely with Hope
a true and impartial verdict of them These all these take up the room of the holy and blessed God All these keep God from his Temple Here he would dwell and thou disturbest him and violently and foolishly and to thine own everlasting destruction if thou speedily repent not O give him his room in thee he hath paid dearly for it If this thou consider aright thou shalt find God the Father drawing thee to his Son Means Direct 1. Hear the word 'T is various yet the same not only that without which unless there be a voice within answering to it it speaks in vain but an inward voice Audiam quid in me loquatur Dominus I will hear what the Lord will speak in me If it perswade any thing against the Scripture it 's a delusion This voyce speaks to the heart Hodie si vocem ne induretis corda To day if ye will hear his voice harden not your hearts The hardning of the heart is the stopping of the inward ear Psal This voice commonly we hear when 't is now very late after the rejection and casting it behind our backs Esay 30.21 where it 's said vers 20. when we have eat the bread of adversity and drink the water of affliction Then we hear our Teacher the word is not to be read in the plural The Lord is our Teacher who hath cryed to us often 2. Refuse not advice from any Sect men of any opinion if an house were on fire or a ship in a tempest if one should help you or if a rich Commodity were to be sold to you or bought of you would ye question what the man were Peter and the rest of the Apostles were fisher-men Master where dwellest thou come and see 3. Hold thee fast by the flocks the Conversation of the Saints Come and see to a place that I shall shew thee Come out first Pythagoras gave advice every night to examine ones self 4. Consider God's goodness Hos 11.8 This Act is proper to man being reflex The term ad quem omne bonum The term to which we must return is all good Exod. 33. To what he invites us to come to see The term à quo omne malum the term from which all evil If thou will return O Israel return unto me The Lord hath promised upon our turning unto him that he will return unto us Deut. 30.1 2 3. Jer. 3. per totum See there how the Lord woes his wife that had played the Adultress with him Malac. 2.16 The Lord hates putting away Sign 1. Ezra 9.6 I am ashamed and blush Ezech. 16.60 63. and Chap. 20.43 and 36.31 Then shall ye remember yaur own evil ways and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations This was a sign of our first parents repentance for howsoever it be true that a guilty conscience fleeth from God which made them hide themselves yet in that they hid themselves it 's a sign of shame and shame is a tacit acknowledgement of sin which is a fruit of repentance Jer. 3.25 c. Surely after I was moved I repented and after I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth Sign 2. Surely we have not yet turned unto our God as we ought it appears evidently by our lives as also by the judgements of God yet upon us Isa 1.5 Why should ye be stricken any more seeing ye will revolt more and more which would be removed did we turn unto him as was shewn before for our false judgement drunkenness covetousness Isa 5.20 25. and 9.12 For all this his anger is not turned away but his hand is stretched out still why For the people turneth not to him that smites them Did we return unto him he would smite us no more The plaister would fall off alone if the wound were cured God works his great works in Galilee but men turn from one sin-to another or they continue still in their sins In drawing a circle the point of the compass returns not until it meet that point where it first began we began in innocency and harmlesness in the simplicity of Christ Vnless ye be so converted and turned to the Lord as little children ye shall not see the kingdom of God Men and Brethren what shall we do A rare effect of a Sermon in the Auditors which was wrought inwardly that 's compunction They were pricked in their hearts and 2. outwardly they said unto Peter Men and Brethren what shall we do In the words we have the Auditors perplexity and the Preachers resolution 1. In the first we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In both we have these several Truths 1. Somewhat is to be done 2. What it is they know not 3. What ever it is they are willing to do it 4. They inquire of them who were best able to resolve them Men and Brethren what shall we do 1. In the first by somewhat to be done we understand also somewhat to be left undone Confer Notes on Jam. 1. Be ye doers of the Word There is a dispute among Divines whether the Lord could make man happy or no without any thing done on mans part I wave the question yet in a word give this Resolution to it That whatever is to be done that good is proceeds from the preventing and assisting grace of God But the question put may be resolved by this positive answer That somewhat is to be done by all Converts such as these Questionists were as appears by the like Queries of men in the like destraction as Paul Act. 9. the Jaylor Act. 16. That which is to be done we call by the general name of Religion which signifieth an obligation or tye of Duty from Man unto his God That such a tye there is these Questionists suppose and what that tye is they inquire after The reason why somewhat is to be done on Mans part will appear from the consideration both 1. Of God himself who made preserved and govern'd Man and therefore just it is that he should require a reciprocal duty of him 2. From the consideration of Man who in equity owes the homage of his Being Preservation and Government unto his God If any man here object the Example of the Thief upon the Cross I answer he did more than many dare do who think themselves in better condition 1. He reproves his fellow Thief Doest thou not fear God They who insult over miserable men fear not God and consequently he reproved all Christs enemies who dares reprove his fellow for sin 2. He was content with his punishment we suffer justly 3. He justified Christs innocency He hath done nothing amiss 4. He confessed Christs Kingdom and that after this life 5. He acknowledged his own unworthiness and therefore prayes only Lord remember me i. e. hereafter Christ promiseth him more
God Let no man say when he is tempted that he is tempted of God saith St. James 1.13 for he is intentator malorum so 't is in the Latin he suggests not evil unto evil men neither tempteth he any man No no Ecclus. 15.12 Say not thou it is of the Lord that I fell away and say not thou that he hath caused me to err for he hath no need of the sinful man for surely God who is the Essential Purity and Righteousness it self can no more enslave us to uncleanness and iniquity than the fire can moisten or the Sun make dark Directly contrary to that prophane tenent of some who speak lies in hypocrisie and dare averr that God in great wisdom contrived a way to bring Sin into the world thereby to manifest the Glory of his Justice Non simus tam fatui imitatores Dei saith St. Hierom Gods glory hath no need of mans lie God is that light wherein there is no darkness at all 1 Joh. 1. that Truth wherein is no errour or falshood that wisdom wherein is no folly that purity sincerity integrity and holiness wherein is no iniquity hypocrisie lying uncleanness he forbids hates and punisheth sin therefore he is not the author of it no perditio tua ex te thy destruction is of thy self O Israel Isai 13.9 And as contrary to their loose practice who yield themselves up unto uncleanness and say it pleased God it should be so like those Jer. 7.9 who stole murdered committed adultery swore falsly and came and stood before God in his house and said we are delivered up and 't is free for us to commit all these abominations And as ridiculous is their shift who lay all the blame of their sins upon Adam as if he were the Arch-plagiary that hath brought them into bondage and groan and whine under them when they are blamed for them as under a burden imposed upon them a penal calamity laid upon them they have no hand in it they cannot help it it 's none of ther doing No how then saith the Apostle here That we have yielded our members servants to uncleanness and iniquity but if this will not serve the turn they have another fetch the Devil they say ought them a spite True it is the Prince of the air rules in the Sons of disobedience but the Sons of disobedience first yield up the rule of themselves unto the Prince of the air The Devil rules in them but first lust rules in their members the Devil takes them captive at his will but first they yield themselves captive of their own will and therefore our Saviour who attributes the lusts of wicked men unto the Devil he attributes withall the lusts of the Devil unto wicked men when they freely and willingly commit them Ye are saith he of your father the devil and the lusts of your father ye will do The words in our English are obscure the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lusts of your father ye will do To sin is a voluntary a free act and proceeds wholly from our own choice yet I deny not but that after we have yielded our members servants it is not then wholly in our own power to redeem our selves As it is in a servants free choice whether he will himself be servant unto another but when he hath given up the right of himself when sin hath bored his ear and he become an obedient servant it is not in his own power to free himself A man may chuse whether he will cast himself head-long down a steep precipice or no but when he is falling and hath put himself out of his own power he cannot then of himself recover himself Though there is no doubt but even in his fall he hath many velleities and wishes he had not so done yet is even this indirectly voluntary and the consequencies of it when he falls from one uncleanness and iniquity unto another and yields his members servants to uncleanness and iniquity unto iniquity which is the second point See what enslaves those who otherwise are free-born Adam the Son of God and C ham descended from that Noble Stock of Noah yet by sin he incurred his Fathers Curse and became a servant of servants yea which is very observable the fruit of the sin of all Nations the Aegyptians have been and yet are the arrantest drudges and which I wish they took notice of who incurr Cham's sin perhaps unadvisedly while they uncover their fathers nakedness not a Saint of God but we except against his life for some sin or other and yet which is worse rather imitate him in his uncleanness and iniquity than in his Graces and Virtues The Israelites of the Stock of Abraham according to the flesh yet sold under sin Judg. 3.8 Cusham Rishathaim Ahab sold himself to work iniquity 1 King 21.20 This makes for the Consolation of the poor despised ones of how servile condition soever in this outward world Are they freed from the slavery of sin the servitude of uncleanness and iniquity they are free men 'T is uncleanness 't is iniquity that makes a true slave in Gods account not any the meanest outward condition what a free man was Joseph This reproves those who contend and strive for their Civil Liberties mean time betray and enslave their Spiritual Certainly the Liberty of the Subject is a precious thing but how much more precious is the true freedom the liberty from the slavery of uncleanness and iniquity the glorious liberty of the Sons of God When both cannot be had 't is better part with the former than this which assertion notwithstanding cost Jeremy the loss of his liberty manifold imprisonment and deadly opposition from King Jehojakim and Zedechiah and all the Princes and People all the false Prophets who taught the contrary while he perswaded them from the Word to yield to Nebuchadnezzar yet the King and Princes and the Prophets and People however they contended for their temporal freedom continued slaves and vassals to uncleanness and iniquity Thus divers Cities of Germany contested with the Emperour for their Liberties and Priviledges yet easily yielded themselves base vassals to their own lusts and they had preachers likewise who taught them so as St. Peter speaks They promised them liberty yet they themselves were servants of corruption whence it is that they are all swallowed up in the common ruine and desolation such as we no where read the like in any history yet such as we may justly fear in this Kingdom if we stand only upon our Temporal Freedoms and Priviledges and mean time neglect our Spiritual so the Jews Joh. 8. Servants wore Crowns when they went to God Levit. 25.9 Confer Ainsw Paraliel Wherein consists the true and perfect Freedom wherein else but in our plenary redemption and deliverance from uncleanness and iniquity and yielding our members servants to righteousness There are who conceive that in that Golden Age which e're long will appear
anger revenge and covetousness alwayes have raised Wars and Commotions but the only wise God he ends them He rebukes the Spirits of Princes and is terrible to the kings of the earth Psal 76.12 It is his proper and genuine work He makes wars to cease in all the world he rebukes the spear-men and the multitude of the mighty he scatters the people that delight in war Psal 68.30 2. And such as he is such also his people are He the God of peace and they a peaceable people they are the ungodly that bend the bow make ready the arrows within the quiver upon the string that they may shoot at the upright in heart and what comes of it the foundations are destroyed but what hath the righteous done Psal 11.3 He he hath done nothing but what becomes a child of God God is a Peace-maker and so are his Children Matth. 5.9 Blessed are the peace-makers for they shall be called the Children of God It is the first good testimony we find Israel and his house honoured withall among the heathen Gen. 34.21 These men are peaceable among us Christ is the Prince of Peace and his people his subjects must be a peaceable people He is Shilo the happy the blessed one the Saviour the Augustus the peaceable one the Peace-maker so that word signifieth and his people his subjects they also are the only happy the only blessed the only peaceable people the only peace-makers upon earth O Beloved who would not be of the number of such a people What doubts may be made concerning wars and how far forth lawful I shall then endeavour to shew when I come to handle the limitations of this Precept mean time let us all be 2. Exhorted to this Duty to live peaceably with all men 1. It is our calling 1 Cor. 7.15 God hath called us to peace an high and honourable calling 2. This is properly Gods work which was shewed before 1 Cor. 14.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not the God of confusion or of tumult and unquietness so the word more properly signifieth as ye have it in the margin He is not the God of tumult or disorder but of peace as in all the Churches of the Saints They then who are tumultuous and disorderly are not of the Churches of the Saints nor of St. Paul's teaching what will become of them then and of what Church are they who are contentious who are unpeaceable surely they are not of the Church of God O Beloved blessed be God I speak it in a good hour we have not yet contended unto blood only out of the abundance of our contentious hearts our mouths have spoken And though non licitum est fictis contendere verbis if that fountain once run blood whither will it run Solomon tells us That the beginning of strife is as when one letteth out water Prov. 17.14 but he tells us not what the end will be but therefore bids us not meddle with it I have known of a small breach made in a bank which might have been stopt in half an hour which neglected let in the Sea to the ruine of thousands of Men Women and Children Our differences yet are but like Elias Cloud like a mans hand if it should drop blood 't will soon cover the whole Heaven O Beloved the Bella Sacra the Wars for Religion in all Ages have been the most bloody witness Germany But if we will be contentious let us contend for peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue peace follow hard after it as one would follow his enemy yet use it not as an enemy but as a Friend as a Prince as an Umpire in our hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 3.15 When we are injured commonly motions and contentious thoughts arise in our hearts whereof some perswade to revenge suffer this and suffer all flesh and blood cannot endure it others unto patience and long-suffering Now what is to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the peace of God moderate arbitrate and rule in your hearts to which ye are called in one body Will one member contend with another we are all of us called to peace in one body Let us therefore endeavour after those things which make for peace and those things wherewith one may edifie another and the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus Phil. 4.7 One motive more and I hope a seasonable one Zach. 8.19 and God is the same God of peace to us if we love the truth and peace our fasts of every month shall be turned into joy and gladness and chearful and solemn feasts Yet once more and I hope a powerful one and no more at this time 2 Cor. 13.11 Be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you God the Father of Peace and God the Son the Prince of Peace and God the holy Ghost the Spirit of Peace shall be with you as he was with those Act. 2.1 when they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one heart in one mind and in one Spirit the Holy Ghost fell upon them for the promise is made to us and to our children and them that are afar off even as many as the Lord our God shall call vers 39. 3. Observe we from hence Beloved what a kind of Religion the Saints of God profess a loving a quiet a peaceable Religion Jam. 3.17 18. The wisdom from above is first pure then peaceable first pure for it is a false Religion which admits of any pollution of Flesh or Spirit this Purity is the basis and foundation of Christian Peace and therefore we read them coupled together love the Truth and Peace Zach. 8.19 and follow peace and holiness Hebr. 12.14 And this ground-work being laid peace is built upon it first pure then peaceable so that it was a manifest slander and false aspersion which the Jews cast upon our Saviour Luk. 23.2 that he perverted their Nation that he was seditious that all the world was gone after him and upon his Servants Act. 17.6 that they turned the world upside down O no Pilate acquitted our Saviour Matth. 27.24 and Gallio St. Paul Act. 18.12 from all sedition The words of the wise saith Solomon are heard in peace and quietness Eccles 9.17 who they were that turned the world upside down who the perverse ones are who are they who trouble the world ye find vers 5. The unbelieving Jews moved with envy took unto them certain lewd fellows of the baser sort that routed together and set all the City in an uproar As for Paul and Silas 't is true indeed in some sence they turned the world upside down as now some Ministers of the Word do for before the Gospel is received the world is quite out of order now the Ministers of Peace put things in their due place and order so that what was above before they put
signs For properly to speak the Cup of Blessing is a sign or testimony and signifieth the commemoration of the blood of Christ and the bread which we break is a sign symbolum or testimony of the body of Christ And where our Saviour saith This is my body and this is my blood 't is evident he means the signs of his body and blood As in like Sacramental phrases when the Scripture calls Circumcision the Covenant and the Lamb a Passover and many the like Which had men been willing to understand the Controversie about the Sacrament of the Lords Supper had not produced such bitter zeal and so many Volumes of Disputations as it hath done in the Christian Church Observ 3. Observe then what use yet remains of the Ceremonial Law unto Christian Men All these things befell the Jews for Examples or Types and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10.11 Rom. 15.4 Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in Righteousness that the Man of God may be made perfect throughly furnished to all good works And if all Scripture if whatsoever was written then surely the Ceremonial Law though not in the oldness of the Letter yet in the newness of the Spirit There are no wasts in the Word of God but those places that seemed to be barren and desart are under the Gospel fruitful in all a new and spiritual meaning unto the new people of God Observ 4. This makes exceedingly for the increase of Spiritual understanding Observ 5. And consequently for the great consolation of many poor Souls who read and hear the Scriptures daily and understand little hunger and thirst after the knowledge of Gods Word and meditate in Gods Law day and night to such the Lord speaks Isa 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Such an one was the Eunuch Act. 8. who read Isa 53. yet professed to Philip he knew not of whom that Scripture was to be understood And if with humility obedience and teachable hearts and fervent prayer unto God we be exercised therein surely God in his due time if he see it needful for us that we should understand those hidden things will Either 1. Immediately reveal his Truth unto us Or 2. Direct unto us one Scribe or other taught unto the kingdom of God who shall bring out of his treasury things new and old i. e. the figurative and true meaning as Basil explains that place Matth. 13.52 All things are new that is all things are holy just and good I have spoken of this kind of newness heretofore I shall not make Repetition of any thing of that but only add something as the Text requires All things are new i. e. holy just and good inwardly and outwardly 1. Inwardly for as when Nature begins her work in making the body of Man she first forms the three principal inward parts the Brain the Heart and the Liver and then proceeds to form the outward members even so the God and Author of Nature first forms and fashions the inward Man in his Mind Will and Affections and then fashions the outward man in a sutable Christian Life and Godly Conversation 1. Then there is a renovation of the mind Rom. 12.2 Be ye transformed by the renewing of your mind And Ephes 4.23 Be ye renewed in the spirit of your mind And therefore Col. 3.10 The New Man is renewed in Knowledge For as in the beginning Deus praefecit lumen operibus suis God who commanded the light to shine out of darkness he hath shined in your hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 2. God fashioneth all his new peoples Hearts by rectifying their perverse and crooked Wills and by ordering and disposing their inordinate Affections 1. Their Will is rectified and renewed according to Gods promise made to the new Man That his people should be willing in the day of his power Psal 110.3 And what shall they be willing to What else but to Gods Commandments Psal 112.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is very willing and hath great delight in Gods Commandments and so ye may remember the parallel places that what is in 1 Cor. 7.19 keeping the Commandments of God is Gal. 6.15 a new Creature 2. Their Affections are ordered and disposed toward heavenly things they have new affections new dispositions of Soul Col. 3.1 2. Nor have this new people a new mind and affections in vain but they have power to do also what they ought to will They that wait upon the Lord shall renew their strength Isai 40.31 and 41.7 Let the people renew their strength Confer Psal 110.3 This new day is the day of Christs power But from whom have this new people their new mind will and affections and strength but from him who makes all things new from God himself David humbly acknowledgeth as much Who am I and what is my people that we should be able and should obtain strength to offer so willingly after this sort for all things come of thee and of thine own have we given thee 1 Chron. 29.14 And thus all things are new within 2. All things are new without in the outward life and conversation and as there is a new inward Man so likewise is there a new outward Man and both from him who makes all things new for as God made every Plant before it was in the earth and every herb of the field before it grew Gen. 2.5 and every year he commands that the earth bring forth grass the herb yielding seed and the fruit tree yielding fruit after his kind which yearly cloaths and adorns the earth with flowers and herbs and fruits even so it is in this acceptable year of the Lord as the Evangelist out of the Prophet Isaiah calls this time of the Gospel Luk. 4.19 so saith the Psalmist Psal 104.30 That God sends forth his Spirit and they are Created and he reneweth the face of the earth Very fitly to this purpose speaks the Prophet Isai 61.2 of the same new and acceptable year of the Lord and vers 10 11. I will greatly rejoyce in the Lord my soul shall be joyful in my God for he hath cloathed me with the garments of salvation and hath covered me with a robe of Righteousness as a Bridegroom decketh himself with ornaments and as a Bride adorneth her self with her jewels for as the earth bringeth forth her bud and as the garden causeth the things that are sown in it to spring forth so the Lord
what the true and Spiritual Circumcision is Rom. 2. The Reason of this ignorance is The veil was yet upon their hearts and not as yet taken away in Christ 2 Cor. 3.14 Their old things were not yet passed away Now if the Ceremonial old things which are some way helps unto the Spiritual and Heavenly Truth must yet pass away before all things can become new i. e. Spiritual and Heavenly how much more must the Moral old things pass away which are the only lets and hinderances of the new the holy just and good which is the second point Moral old things must pass away before all things become new i. e. holy just and good This appears by many Precepts in Scripture disposed in the same order As cease to do evil before learn to do well Isai 1.16 17. Put off the Old Man before put on the New Ephes 4.22 23 24. Purge out the old leaven before be ye a new lump 1 Cor. 5.7 And he who will be wise in this world must first become a fool that so he may be wise 1 Cor. 3.18 The reason of this Method is obvious for as Nature and Art proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First by removing impediments and hinderances and then by position So doth our God in mans renovation for whereas the old man had done unjustly and unlawfully intruded into God's house and invaded Gods inheritance captivated and violently detained his goods his new things held his truth in unrighteousness his Wisdom in ignorance and errour his patience and meekness in anger and impatieney his Mercy in unmercifulness 'T is just with God to remove and reject him out of his usurped possession for our God hath an original right unto us We are his own house Heb. 3. He is the first and true owner of us and accordingly makes claim Esay 41.4 and 44.6 I am the first and the last and therefore Exod. 20.3 where we read in the first Commandment Thou shalt have no other Gods the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Gods the true God preceding all false Gods And the Church confesseth Gods original right Esay 26.13 other Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have ruled over us so we turn it they have possessed us So the Vulg. Lat. or other lords have been married to us but only in thee will we make mention of thy name as the Wife is called by the name of her Husband And therefore the Church having played the harlot with many lovers resolves Hos 2.7 to turn to her first husband God therefore for the recovery of his ancient right must first re-enter and first bind the strong man and then dissolve or loose the works of the Devil these moral old things and so violently take away his own new things and having abolished death bring life the new life and immortality to light 2 Tim. 1.10 The point is useful for Instruction Reprehension and Exhortation This discovers the ground of most if not all controversies touching Religion when ungodly men according to the principles and notions of their old corrupt understanding judge of the new things which they have no knowledge of till their old things be passed away Of such the Prophet Ezechiel speaks Ezech. 13.3 We unto the foolish Prophets who follow their own spirit and have seen nothing And the Apostle to the Colossians they intrude into the things which they have not seen vainly puffed up by their fleshly mind Col. 2.18 And hence it is that they speak evil of the things which they have not known 2 Pet. 2.12 The Aple therefore rightly defines controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposition of Science or knowledge falsly so called 1 Tim. 6.20 For if men certainly knew these new things whereabout they contend they would not so strive and contend about them as they do We will not contend or strive with a blind man but pity him rather if he say 't is dark when we see and know the Sun shines at high noon And therefore when we see controversies touching these new things hotly maintained on both sides we may safely conclude the truths whereabout they differ are not yet clearly known and they who so fiercely contend about them are ignorant of them A thing as ridiculous and absurd as if blind men should contend about the difference of colours The cause of all this gross ignorance touching divine Matters is no other than this men will not learn Gods Truth according to Gods method but invert and change it They will know the new things before their old things are passed away a thing plainly impossible 1. This reproves the extream folly and presumption of ungoldly and unregenerate men how knowing soever otherways they are how deeply learned soever howsoever well seen in Tongues and Arts or whatever learning who dare pass their censure upon these new things why they are yet enwrapt and inveloped in their old judge of the day before their night is passed dispute and quarrel about the Light of Life while yet they sit in darkness and the shadow of death The natural man receiveth not the things of the Spirit of God for they are foolishness unto him nor can he know them because they are spiritually discerned 1 Cor. 2.14 He is blind and cannot see far off because he hath forgotten the purging of his old sins Such great disputers of this world were the Scribes and Pharisees so well seen in the oldness of the Letter that they knew how often and where in the old Testament every word and letter was used And yet the Apostle tells us 1 Cor. 2.8 That none of the Princes of this world meaning the same Scribes and Pharises knew the wisdom of God and proves it for had they known it they would not have crucified the Lord of glory But at it is written eye hath not seen nor ear heard neither have entred into the heart of man that is the natural and unregenerate man the things which God hath prepared for them that love him I say the natural and unregenerate man for it presently followeth God hath reveiled them to us namely his Saints by his Spirit 2. It reproves those who would very fain be new and yet are very loath to put off the old They would very fain be cloathed with the new Garment of Righteousness yet are unwilling to be uncloathed and divested of the old rags of their sins They love their old life better than to part with it so But part with it they must otherwise there is no hope of the new And therefore the Apostle enjoyns us first to put off the old man before he bids us put on the new For these two are like two sutes of Apparel made for one and the same body whereof the one cannot be put upon and cover the other But the first and the old one must be first put off before we put on the other The new garment was never ordained of God as a cloak to cover knavery Let us therefore be
broken by Christ and by the counsel of the Woman the Wisdom cast over the wall of Abel the mourning and penitent soul the City of God hath peace O Beloved we all desire peace peace with God and peace with men but what peace can we have so long as the whoredoms of our Mother Jezebel and her witchcrafts are so many This Island our habitation so Jezebel signifieth it hath gone a whoring from our God it hath bewilder'd it self and continually disobeys the truth which we all pretend to strive for yet we flatter our selves in our sins and fansie our selves blessed as if our iniquities were forgiven and our sins covered when yet we retain guile in our spirits But wo to the rebellious children who cover with a covering but not of Gods spirit that they may add sin to sin Isa 30.1 There 's no peace till sin be removed The effect of Righteousness is peace Isai 32. and therefore no peace to the wicked saith my God Isai 57.21 But when peace is made by the removing of sin then Christ fills us with all the fulness of God that 's a third signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filling there may be but no satiety no satisfaction without the filling of the Spirit it 's impossible there should for all the world is finite and bounded within certain limits but the appetite of man is infinite the Lord made it for himself alone to fill Fecisti nos Domine propter te irrequietum est cor nostrum dum redeat ad te Ahabs Prophets 1 Kings thought themselves full and Hananiah Jer. 28. but gave themselves to the Spirit of errour 1 Tim. 4.1 Sign 1. Who hath the Spirit is not sensual Jude vers 19. 2. The world cannot receive it Joh. 14.3 It 's the Spirit of Life Rom. 8.2 4. Where the Spirit is there are fruits of the Spirit Gal. 5.22 5. If we live in the Spirit let us walk in the Spirit vers 25. 6. When that which is perfect is come then that which is in part is done away for whatsoever vertue was or was signified in the Lambs the Goats the Calves the Sparrows the Doves fine flower Cakes Oyl it was and is all most perfectly contained in Christ who is totum omnium the total summ of all perfection Means 1. There must be Emptiness Wo to the full Luk. 6.25 Intus existens prohibet extraneum Emptiness 1. Of our selves 2. Of what 's contrary to the Spirit of God to be poured into it 3. Unsealed of those seven seals Revel 7. and so wholly resigned up to God to be sealed with his Spirit 2. Positive Means are 1. Humility The Lord teacheth the humble 2. Meekness Receive with meekness the ingrafted word 3. Desire Daniel was Vir desideriorum a man of desires 4. Soundness and sincerity God tryes us with less as we a vessel with water 5. Faith Gal. 3.2 NOTES AND OBSERVATIONS UPON EPHESIANS IV. 20 21.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But ye have not so learned Christ If so be that ye have heard him and have been taught by him as the truth is in Jesus That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts c. IT is not my purpose to take all this for my Theme at this time but I name all that ye may the better perceive the coherence between the 20.21 and the 22. verse which I purpose to insist upon at this time Nor had there been any need of seeking a coherence had we read the words as the divers reading in the Margin of the Vulgar Latin hath it deponite Or as our ancient Translations Tindal and Coverdale turn the words Lay from you that old man or according to a translation more ancient than them both Do ye away the old living hy the old man But Lucas Burgensis according to the review of Sixtus Quintus and indeed according to all the Greek Copies that I have seen reads it in the infinitive deponere Our latter Translators it seems were doubtful which to follow and therefore have gone a middle way between both yet so that they comprehend the sence and drift of both as ye shall perceive if ye please to consider with me That from vers 17. to the end which is the Epistle for this day The Apostle perswades the Ephesians to a Christian life and conversation both toward God and themselves from vers 17. to vers 25. toward their Neigbour from thence to the end For the better effecting of which he first disswades them from the Gentiles or Heathens life which proceeds from the ignorance of God and his ways and from their own hardened and impenitent heart vers 17 18 19. and in the 5. verses following he exhorts them to the Christian life which proceeds from Christ and his Truth and that consists in putting off the old man and in putting on the new The former of these is my Text which according to the divers reading may be considered Either 1. In it self as an absolute exhortation put ye off concerning the former conversation the old man Or 2. In reference to the former words as the doctrine or lesson which we have learned in the School of Christ ye have not so learned Christ or his Gospel if so be that ye have heard him and have been taught by him as the truth is in Jesus And that which they are taught is this That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts I will take this advantage of the double reading of this Text 1. I 'l handle it as a Doctrine or lesson taught in Christ's School 2. And then make use of it by way of exhortation to our selves that we would learn it and indeed the very Greek word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Idiom of the Greek Tongue which useth infinitives for imperatives will afford us both First then let us consider it doctrinally as a lesson to be learned in Christ's School And so it contains these documents 1. The lusts are deceitful 2. The old man concerning the former conversation is corrupt according to the deceitful lusts 3. We ought to put off this old man which is thus corrupt 1. Lusts are deceitful Concupiscence or Lust is defined appetitus delectationis sensitivae the desire of sensitive delight or delight according to sense and in sensible things This is either Natural or Adventitial 1. Natural as the desire to eat and to drink which is of Gods Creation and therefore naturally good and therefore not contrary to the Law of God and therefore not forbidden as being Morally indifferent 2. Adventitial as the desire to eat or drink immoderately and this last is either without consent of the will or with consent 1. Without consent of the will so 't is a stranger to our nature yea as the old Latins called a
seen in me do And the God of peace shall be with you Why so long a Text upon so short a warning The words are in the nature of an hypothetical or conditional proposition or connex axiom and therefore though they may be taken asunder yet no part of them as they are such make an entire sentence alone I shall therefore consider it as one entire axiom or proposition Now because our Rule in analytical method is Intellectus operationis incipit a fine The end foreknown regulates the use of the means Let us enquire 1. What it is for the God of peace to be with us 2. Then enquire into the nature of the means how available they are for the procuring of that end 1. God is called the God of peace because he is the Author and lover of peace He is said to be with one not only in regard of essence presence and power according to which he cannot be absent from any of his creatures But also in regard of his gracious presence and use of his power For the repelling of all evil and procuring all good And thus we find examples of both 1. Moses was afraid to go to Pharaoh But Exod. 3.11.12 The Lord encourageth him Deut. 31.6 8. Jos 1.5 Jerem. 1.8 Act. 18.9 10. 2. Procuring of all good Gen. 31.3 God promiseth to be with Jacob which he interprets to deal well with him Chap. 32.9 Chald. My Word shall be thy help and vers 12. doing good I will do thee good i. e. I will certainly do thee good Mat. 28.20 I am with you to the end of the world And thus Christ is Emmanuel i. e. God with us and if the Son be with us who can be against us Rom. 8.32 1 Tim. 4.8 Hebr. 13.5 That the Lord may be thus with us the Apostle 1. propounds an Idea an Exemplar of Virtue and Graces 2. The same Idea pattern'd and copied out and exemplified in himself vers 9. 1. In the Idea we meet with those Graces which accomplish the Church in it self And then 2. with those which set it off unto others i. e. those that are without 1. They which accomplish the Church in it self are such as order the Church 1. toward God or 2. toward our Neighbour or 3. toward our selves Unto which three the Apostle reduceth the Christian duties Tit. 1.12 1. That which disposeth us towards God is Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word all truth is understood especially that of sincerity wherewithal the God of truth is delighted Psal 51.8.6 Thou art delighted with Truth in the inward parts With this he is worshipped and served Joh. 4.23 24. This excludes hypocrisie and lying And to this belongeth the next Duty commended unto us in these words 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are honest the Margin Venerable which belongs to the worship of God for so it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneror and hither may be reduced the Fear Faith Love Hope Honour and which we turn the word Honest which are or belong unto the inward worship of God This disposeth us towards our Neighbour in that the word signifieth also grave and venerable and so implyeth a grave deportment that ought to be among men 1. Those things which set us in order to our Neighbour are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever things are just or righteous wherein is contained as 1. Universal Righteousness comprehending all virtues So 2. more especially that which belongeth 1. to the Magistrate as distributive justice Or 2. to the people among themselves which is Commutative Justice in trading buying and selling In all these kinds the Lord requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is altogether just Deut. 16.20 2. Those which dispose us to our selves are in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doubtless was anciently read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie mistake for so the Latin hath it nor is there any loss in it for the word sanctitas holiness includes in it purity and chastity 1 Cor. 7.34 and such ought the Church to be towards Christ 2 Cor. 11 12. These are the glory of the Church within 3. Those Graces which dispose the Church towards others and set her off to those that are without are amiableness and loveliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are lovely And 4. What will render her famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are of good report And lest any thing should be omitted which might accomplish the Church and adorn and fit her to meet her Spouse 5. The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there be any vertue if there be any praise Thus the Churches cloathing is of wrought Gold And lest this general Idea and pattern should seem not feisible or possible the Apostle propounds himself an Example of what he hath generally named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what things ye have learned as the first rudiments and Principles of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye have received as the exact and positive Christian Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye have heard in the Apostles Sermons or familiar discourses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ye have seen in actions life and conversation The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pattern he exhorts them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to think upon that they may bring to practice and life and lest that might seem to dismay them he shews it possible and feisible by his own example what ye have learned c. do Reason Why must we think of these things and do these things if we can hope that the God of peace shall be with us Reason 1. Is in regard of God 2. In regard of Peace 1. In regard of God He cannot be otherwise approached unto but by somewhat of himself Oculus non intuitur solem nisi fit ipse soliformis The eye cannot see the Sun unless it be soliform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like is known by its like In thy light we shall see the light now Truth Righteousness c. they are of God and so of God that he is the very essence and being of them 2. In regard of Peace it is the effect of Righteousness Isai 32.17 Rom. 5.1 And it is not vouchsafed to any who have not the things that make for peace Rom. 14.19 and the things that make for peace are these forementioned Doubt But are such the conditions of a firm and well grounded peace such as we speak of and that the God of peace will only upon these terms be with us where then shall we have a peace what good success can we hope for of this treaty What our Lord answered his Disciples upon their question Matth. 19.25 26. Who then shall be saved So to this question who then shall have Peace if peace come upon such terms I answer as our Lord did With men this is impossible but with God all things are possible I see not the things which make for peace among
an Island made a dunghil by the wickedness of those who live in it Shame and bashfulness of old covered the walking graves they were afraid to discover their sins but sin through custom is grown bold and openeth the Sepulchre The Pharisees were Sepulchres but covered Yet will these men be accounted Christians and religious though he who bridleth not his tongue that mans religion is in vain Jam. Only men have learned to cover their Sepulchres with beautiful names as lascivious talk mirth rayling or slander zeal c. But if thou hear any belching out oaths lies slanders whatever he pretends doubt not to say of him his throat is an open sepulchre If the works be naught and the speech prophane no question but the heart is rotten That which comes out of the man desiles the man though Marshal saith Lasciva est nobis pagina vita proba est Our book is wanton but our life honest 'T is impossible Nothing comes out of the sack but was before in the sack saith the French Proverb and a more certain speech out of the mouth of truth it self Ex abundantia cordis os loquitur out of the abundance of the heart the mouth speaketh Repreh 4. Those who crucifie Christ again and bury him again Truth is faln in the street and equity cannot enter mercy goodness love righteousness peaceableness long suffering c. where are they to be found above ground They are only names among us As for the things themselves they are dead and buried they are no otherwise than if an honest man were dead and buried he would leave a good name behind him and so do these For these things the Lord hath a controversie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the land What no truth Veritas in profundo Truth lies hid as in a pit it lyes dead and buried saith Democritus 'T is buried under the gainful sin of lying Mercy is buried under oppression cruelty and blood-thirstiness The knowledge of our God that 's seen in doing judgement and justice judging the cause of the poor and needy in doing no violence to the stranger the fatherless and the widow Is not this to know me saith the Lord Jer. 22 Now if we make fartherless and make widows in the Land can we be said to have any knowledge of God in the Land O Beloved for these things the Lord hath a controversie with his people because there is no truth no mercy no knowledge of God in the land they are dead and buried By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood c. Therefore shall the land mourn and every one that dwells therein shall languish Hos 4.12 13. Exhort Let us as Thomas saith to his fellow Disciples Let us go and dye with him so may I to you go and be buried with him 1 Sam. 22.1 2 3. We read that David went into the cave of Adullam and when his brethren and all his fathers house heard it they went down thither to him and every one that was in distress and every one that was in debt and every one that was disconsolated gathered themselves unto him and he became their Captain Thither the miserable men resort let us go to the true David into the Cave into the Sepulchre of the true David we are of his fathers house and he is not ashamed to call us brethren we are all qualified enough we are in distress we are in debt The Lord forgive us our debts and we are or may be bitter in soul O let us descend into our Saviours Grave and he 'l become our Captain the captain of our salvation By this means all our debts will be discharged and we shall be free-men being buried with him Our old man shall be crucified with him that the body of sin may be destroyed that henceforth we may not serve sin A Coffin taken up at Assos in Phrygia consumed the bodies of all put into it in forty days Plin. lib. 36. chap. 17. and such is our Lords grave if we be buried with him Consider what thy lusts are they are earthly they are carnal they are dust and to dust they must return they ought to be serpents food Esay And shall they be thy food wilt thou feed on carion or a dead carcase Thy meat and drink ought to be to do the will of thy father which is in heaven And dost thou prefer the swines husks before the plenty of thy fathers house Sign Art thou buried with Christ thou art not yet dead thou will say that Christ died for thee and gave himself for thee and the life that thou livest in the flesh thou livest by the faith of the Son of God who died for thee and gave himself for thee Gal. 2.20 Thou believest well if thou so believest as the Apostle did But Beloved we are all of a very easie belief and soon brought off to credit any thing that God hath promised or Christ hath done or suffered for us quae volumus facilè credimus but to believe that we must be obedient to his death die with him be crucified with him and be buried with him Indeed to believe we must do any thing but believe here here we stick here to be sure the believer will not make overmuch haste Thou hast not yet suffered unto blood striving against sin thou hast not let out the blood of the earthly life in the blood is the life thereof and poured it on the earth as dust thy sin must be first dead before thou bury it thou must not bury thy self alive or bury thy self by strong imagination Moses smote the Aegypitian and buried him in the sand Exod. 2. he smote not the Hebrew but only rebuked him it is not the killing or the burying of thy self but of thy sin that the Lord requires of thee If thou be dead and buried with Christ thou will bring forth fruit except a grain of wheat be cast into the earth and die it remaineth alone This was signified by the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth embalming and wheat lying dead and buried in the ground I doubt not but many there are and would be who would lay down their natural lives that they might be Christs Disciples But now the question is and I know not how they will answer it how can they be Christs Disciples when they are dead and have laid down their natural lives Luk. 14.26 Love covers the multitude of sins by it we cover other mens sins De mortuis non nisi bonum by it our own sins are covered Psal 32. and blessed are they whose sins are covered but then there they may be it 's presently added and in whose spirit there is no guile Many things are forgiven her for she loved much Christ was buried in a new Sepulchre The earnest desire of Jacob was bury me not in Aegypt Neither
be no more lovers of themselves c. 3. As for the power of Godliness there is not one of many will believe that there is any such thing There were but two of the twelve spies believed the Power of God And the other ten so far prevailed with all the Congregation of Israel That they bid stone Joshuah and Caleb for affirming that they had power enough in God to subdue their enemies Now if few believe any such Power of Godliness for the subduing of their sins quae nolumus difficulter credimus and if a Form of Godliness will serve the turn to cover all these infirmities and maintain our credit of being godly These are potent reasons to deny that there is any such power Observ St. Paul told Timothy that there would be such men in the latter days which should be lovers of themselves proud boasters c. yet should have a form of Godliness to cover all these but should deny the power of it Now judge ye Beloved who know the times whether these latter times be not come upon us judge them by the characters and marks of the times not whether there be not such men in the prophane world for such there have been always in the world The world consists of such but judge whether there be not such in the Church yea or no 3. The false Christians of these later times deny the power of Godliness wherein we must enquire what is here meant by denying the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Metaphorical as being taken from Soldiers who forsake their Colours such as renounce and leave their party whereunto they did formerly adhere for so there are two Guides and Leaders whereof all men are Followers one or other the Flesh or the Spirit Rom. 8.1 Righteousness or Vnrighteousness Rom. 2.8 Godliness or Vngodliness Forms of Godliness or power of Godliness Now the false Christians of these later times follow the flesh obey unrighteousness and ungodliness follow Forms of godliness but deny the Spirit renounce the righteousness and deny the power of Godliness The false Christians of these later times deny the power of Godliness three ways either 1. They deny that there is any such thing The fool saith in his heart there is no God or else 2. Though they grant that there is a power yet they deny and renounce the offer and tender of it unto themselves hold the truth in unrighteousness I would but ye would not or else 3. They deny the power of it according to the finis rei as we speak i. e. they do these things which tend to the denyal of that power according to what the Apostle saith Titus 1.16 In work they deny God being disobedient c. Exhort Be strong in the Lord and in the might of his power Gods strength is perfected in weakness when I am weak in my self then am I strong in him Jacob wrestled with God when his thigh-bone was out of joint then was he called Israel If the false Christians deny the power of Godliness i. e. reject it and renounce it then was it in their power to receive it Observ There is a power of Godliness whereby all these ungodlinesses of these last times may be subdued Generally this Rule in our Metaphysicks is most true Malum non est infinitum evil is not infinite the wisdom of God hath so bounded it and limited the spreading of it He who hath said to the Sea hither shalt thou come and no farther and here shall thy proud waves be stayed He hath also limited the Sea of wickedness nor lets the floods of ungodliness rise so high but that he still reserves a power to lay them The floods lift up their waves but the Lord is the mightier Psalm Thus our Apostle here having discovered the wicked men of these last times Verse 8. But at the ninth Verse saith he They shall proceed no further Yes will some say there is no doubt but there is Sufficiency of power in God yea All-sufficiency of power in him to give check to all sin and all iniquity but doth the Omnipotent All-powerful God put forth so much power Doth he vouchsafe so much power to Believers Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely he gave S. Paul so much that he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am able to do all things through him who inwardly enables me Phil. 4.13 He gave his Disciples so much power when he said Behold I give you power to tread upon Serpents and Scorpions and upon all the power of the enemy and nothing shall be able to hurt you Such is that mighty power imparted unto Believers 1 John 5.4 2. If we examine every one of these we shall find there is a power of Godliness against them in Believers 1. They of the last times shall be lovers of themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the original of all the following evils for a self-lover esteems himself above truth justice goodness love of God love of his neighbour above all what ever is contrary to his best beloved Self Duo amores constituunt Civitates duas alteram Dei alteram Diaboli Against this self the great Commandment of God is directed the first and great Commandment challengeth all our love to God and what is allowed our selves is taken out of that Commandment and therefore our Lord begins his precepts with Self-denyal If any man will be my Disciple let him deny himself Surely as there is authority against self-love so is there power and strength against it otherwise so many millions of Disciples had not obeyed his Precept 2. Covetous In these grows up the root of all evil but there is a root of David growing up in Believers Revel 22.16 which extirpates and roots up every root of bitterness 3. Boasters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what If of evil that 's a poor Glory Why boastest thou thy self that thou canst do evil or mischief Psal 52.1 It is the easiest thing in the world to do mischief If in good What hast thou that thou hast not received 1 Cor. 4. So that he that glorieth must glory in the Lord Psal 44.8 And Christ himself in his Believers is the Glory of his people Israel Luke 1. which easily can work out all contrary Boastings and vain Glory 4. Proud Pride is the beginning of sin saith the wise man wâ—â—â—h is easily abased by the Humble Christ who invites his Believers to learn that lesson of him 5. Blasphemers How can he blaspheme who believes that by his words he shall be justified and by his words he shall be condemned 6. Disobedient to Parents not only this Disobedience but all other also is corrigible by the Obedience of one And all true Believers have that Obedience of Faith 7. Vnthankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can they be so who believe that Grace comes by Jesus Christ Joh. 1. 8. Or Vnholy Who have in them the holy one and the just as all true
a cloud a veil of false notions and misunderstandings of spiritual things which hath covered all the world the great Image and Antichrist that rules in the hearts and spirits of men throughout all the world a covering cast over all people and a veil which is spread over all nations yea and upon their imagined mercy-seat they have a covering Cherub Ezeck 28.14 This is the great consolation of Gods people that this veil this thick black veil of darkness the Lord hath promised to take away in these last days Esay 25.7 He will destroy in this mountain the face of the covering cast over all people and the veil that is spread over all nations The words are very emphaticall in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the face of the covering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the veil veiled covering covered and veil veiled that the covering and the veil might not be discerned but the false light taken from the true light knowledge falsly so called mistaken for true knowledge wisdom from beneath for wisdom from above the blackness of darkness for the brightness of Gods glory And therefore the Apostle tells us that the man of sin must be reveiled and uncased who opposeth and exalteth himself above all that is called God and is worshipped He would be taken for the true light for God himself and takes up his place in the temple of God the hearts of men This the Apostle calls a mystery of iniquity and deceiveableness of unrighteousness and so indeed it is when iniquity it self is taken for Righteousness it self when erroneous opinions are taken for truth it self When gross ignorance is taken for true knowledge it self when palpable darkness is taken for the true light it self A mystery of iniquity a strong delusion when men believe a lye instead of the truth A world of distinctions he hides himself in as the Sepia casts from her a black filth Aelian and Proteus like change himself into many forms But the Lord hath promised that this wicked one shall be reveiled whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming or presence This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this brightness of Gods glory is the light that enlightens the Gentiles the light to those that sit in this palpable darkness who shall unveil uncase and discover the nations who are inveloped and covered with this thick darkness So much the Greek words properly signifie Luk. 2.32 Mine eye saith old Simeon have seen thy salvation which thou hast prepared before the face of all thy people a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glory of thy people Israel lumen ad Revelationem Gentium So likewise the Syriack a light for the reveiling or uncovering of the Gentiles And blessed be God the Father of lights and the Father of our Lord Jesus Christ that he hath reveiled the brightness of his glory whereby this thick darkness this black veil of darkness begins to be discovered and taken off all nations The scales begin to fall from mens eyes Consolation 2. A second Consolation is unto those who sit in darkness and the shadow of death who as yet want the comfortable and chearful presence of the true light for what if Christ be the brightness of his Fathers glory What benefit it is to me if I sit still in darkness and the shadow of death I hear much talk of the Light Surely the light is sweet and it is a pleasant thing to behold the Sun Eccles 7.11 But this so much the more encreaseth my sadness who walk in darkness and have no light This is the complaint of such as are in a forlorn and disconsolate estate But know poor soul that the brightness of glory appears properly to those who are in this condition The people that walk in darkness see the great light they that dwell in the land of the shadow of death upon them hath the light â—â—ined Isai 9.2 The day-star from on high hath visited us to give light to them that sit in darkness and the shadow of death and to guide our feet into the way of peace Luk. 1.79 But alas while I am yet in darkness I know not whither I go I hear some say here is Christ here 's the true light others say no he is here and I know not whither to go Yet poor soul there is comfort for thee Isai 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant i. e. Christ that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God But I have long waited for him Wait for him still though he tarry believe not those who slander the footsteps of Gods anointed Psal 89.51 and say where is the promise of his coming 2 Pet. 3.9 Mean time thou hast need of patience in well doing that having done the will of God thou mayest receive the promise for he that shall come will come and will not tarry Hebr. 10.36 37. Yea it is better for thee to continue in thy darkness in a forlorn estate and to wait upon thy God and to expect thy light than to kindle a fools fire of thine own and to follow the false light which misleads the present evil world and therefore the Prophet Isai 50.11 Behold all ye that kindle a fire that compass your selves about with sparks walk in the light of your fire and in the sparks that ye have kindled this shall ye have of mine hand ye shall lie down in sorrow But alas I am blind and what then though the true light shine to all the world if it shine not to me The Father of Glory hath sent his Son for a light to the Gentiles to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison house Isai 42.7 and vers 16. I will bring the blind by a way that they know not I will make darkness light before them Yea blessed be God that thou canst see thine own blindness many there are who are hood-wink'd and deceived by the false light who are blind yet think they see thou art blind and knowest thou art blind and therefore better is thy condition for judgement I am come into this world saith the true light that they which see not might see and they who see or presume they see may be made blind Joh. 9.39 4. Exhort I shall end all with Exhortation unto our selves that since Christ is the light and brightness of his Fathers Glory we would let our light imparted to us shine before men that they may see our good works and glorifie our father which is in heaven that we would walk honestly as in the day Rom. 13.13 as children of the light Ephes 5.8 I shall but name the Motives that might have been more largely urged 1. It is the end of our Creation we were made for
Nations and heapeth up to himself all people if they appear for us and are on our side then they are sanctified they are purged all 's well not that they are so but we account them so if they be once of our party of our opinion of our side I know a man of great note censured for his faults whom when he was justly blamed for his pride covetousness perjury c. some of his party excused him saying I deny not but he was a carnal man and all you say But he was one of us one of the right side and stood for the cause of God But truly Beloved if a man may be an unclean person it matters not of what Religion he is God hath no need of such to defend his cause he is unclean and so no Saint no purged one as Gods are Thus every Sect esteems its self clean purged and purified and all that belong and joyn themselves to it if they can make most voices for it if they be fewer than others are then they draw that speech of our Saviour to favour their party then they are a little flock I confess I know no ground of Scripture to warrant us to kill one another that we may more securely enjoy our opinions but to wave that business for the present certainly Beloved without the purging of our sins we cannot so much as know either truth or peace Let such know that peace and holiness are coupled together Heb. 12.14 Peace and righteousness Psal 85.10 they have kissed each other I confess there is a great deal of zeal for the Truth and I would to God there were more But a great deal of that zeal is without knowledge But for the satisfaction of such as profess themselves for peace and truth let them know that not only peace and truth are coupled together but also truth and meekness Psal 45.4 mercy and truth Psal 85.10 These graces keep from shedding of blood Motives To suffer our selves to be purged from our sins 1. No unclean thing can enter into the heavenly Jerusalem I appeal to thee Drunkard Lecher art thou in thine uncleanness yea or no Dost thou think that those are uncleannesses if thou doubt it 1 Cor. 6. If thou perish in this condition what becomes of thine unclean soul that sin is purged by the death of the body is confuted by Micha 6.7 2. That which I know will be a most woful estate without this purging there is no Salvation Here is a great contention not for peace and truth were it so 't were worth contending for but whether peace or truth What an unhappiness it is they should be divided There is reason we should know what we contend for Peace and Truth the one the greatest of all other temporal Blessings and of the two truth is the more amiable and I much commend their zeal who prefer truth before peace without it But that question which Pilate asked our Saviour we read not answered John 18.38 What is truth What 's the reason Pilate was an unclean person and not fit to know it so saith the Prophet Daniel 9.13 We have not faith he turned from our iniquities that we might understand thy truth Pearls must not be given to unclean Swine the malicious Sodomites could not find the door Lot is the hidden Deity The Prophet having recited a Catalogue of sins which truly Beloved are very rife among us at length concludes the way of peace they know not Esay 59 2-8 The reason ye find Verse 13. Their hands were filled with blood and their fingers with iniquity Mark what a Purgatory the Saints of God must pass before they can attain to the clear fight of God and his truth 2 Pet. 1.9 He that lacketh these things is blind The pure in heart shall see God Shall we quarrel for truth and peace before we know what it is If thou be not yet purged from thy sin thou knowest not yet what truth is Whether thou be purged or no we shall enquire Object Do not I know what the Reformed Church holds and is not that truth and do not I hold that truth what not know the truth Have I lived so long under the means and yet do I not know the truth Yes but dost not thou hold that truth in unrighteousness Rom. 1.18 The reason why Gods wrath is revealed from Heaven against us They spake evil of those things they knew not and what they know naturally as bruit Beasts in those things they corrupt themselves Jude Verse 10. And for that cause God gives men up to uncleanness And out of this uncleanness they will presume to judge of Gods truth and peace Rom. 1.24 Beloved suppose a company of men were fallen into a deep dungeon such an one as Jeremy was put into and they sunk in mire were it not a madness for these men to quarrel one with another and contend what was the best way to get out of this dungeon one saying this another that were it not a wiser course to procure some good Ebedmelech to help them out The case is just ours at this day we are sunk in the mire and filth of sin and we know not the way out and shall we contend one with another about the way how we should get out This is the way and that is the way Surely Beloved if we look impartially into our own hearts and discern our own pollutions and defilements there we shall bend our forces every one rather against himself than against another I dare be bold to say that he that is of another mind is a stranger at home This is Gods way of pacifying his peoples enemies A means prevalent for our Brethren in Ireland 2 Chron. 30.8 9. For our selves Esa 1.16 20. and 31.6 Jerem. 26.3 Ezech. 18.30 32. Joel 2.12 13. Jon. 3.8 9. Generally Where a mans ways please the Lord he makes his emies to be at peace with him Prov. 16.7 James 4.8 But I purged thee and thou wast not purged c. As if one should have been long purging of earthen vessels which were empty if after long purging they could not be cleansed he should dash them one against another We have a promise to be partakers of the Divine nature 2 Pet. 1. but having escaped the corruption that is in the world through lust he that hath this hope in him purifieth himself Had you a great Guest to entertain how you would make ready for him having therefore these promises let us purifie our selves from all filthiness of flesh and Spirit No unclean person hath any inheritance in the Kingdom of God Eph. 5.5 Means Confess and forsake thy sins and then thou shalt find mercy that will purge and cleanse thee there was confession of Sin before Baptism pray to the Lord Wash me throughly from my wickedness and cleanse me from my sin Exhort To suffer our selves to be purged of ignorance Yes of that altogether when yet we know but in part c. It 's
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
11.24 25 26. Such true valour was in John Baptist in regard of Herod Matth. 14. Such befits all Gods Messengers yea all the people of God in the faithful execution of their duties See Notes on Luk. 12.4 5. Job 13.23 Act. 20.24 Repreh 2. The false Prophets and false Apostles who weaken the hearts of Gods people the spiritual Hebrews who propound not the Saints of God to be followed in their eminencies and excellencies that they might proceed from faith to faith c. but propound them in their frailties and falls and failings These preach not the Faith but the unbelief Faith relys upon the mighty power of God so they believed that he was able that promised Rom. 4.22 Heb. 11.19 These tell us of impotency and weakness faith is a process and going on Heb. 10.38 39. These teach us to go backward they tell us it is presumption to hope to be as Moses as Abraham as Joseph as David as Paul was they consider not that while they pretend to prevent presumption they cause men to despair while they decline one Rock they fall foul upon another The Scripture steers a course between both When it commands that we take neither the upper nor nether mill-stone to pawn Deut. 24 6. The nether Mill-stone is hope that must not be taken away lest the soul sink into despair and unbelief The upper Mill-stone is fear which keeps the hope steady so under that it ariseth not to presumption and high mindedness and therefore the Apostle wisely adviseth a middle course Be not high minded but fear Rom. 11.20 But the same Apostle so raiseth our Hope and Faith that he sets before us the most eminent examples of Gods Saints from the beginning as Abel Enoch Noah c. a cloud of witnesses and above them all exhorts us to look unto Jesus c. Heb. 11.12 Be followers of God c. Eph. 5.1 How contrary unto our Apostle how unworthily do some like Cham or Chanaan discover their fathers nakedness and receive their examples of frailty and weakness in some actions which they never did but once and propound them for scandals and stumbling-blocks to Gods people in their way of holiness quanto rectius hic How much more wisely and faithfully doth our Apostle propound the examples of Saints in their excellencies and eminencies a whole cloud of them Heb. 11. And here Moses and Christ himself faithful in all Gods house Mysticé Moses was faithful in all Gods house And may it not be so said still that Moses is still so faithful when thou hast an opportunity to go beyond thy brother in bargaining opportunitas est maxima peccandi illecebra What is that which draws thee from so doing who else but Moses he is the drawer as his name signifieth He is Gods faithful Ambassadour to thee 1 Thess 4. When thou lookest upon a woman and wouldst lust after her Opportunity is an arrant bawd I with-held thee saith the Lord to Abimelech from sinning against me Gen. 20.6 Thou hast eaten and drunk enough to suffice nature c. Whence is it that thou forbearest Thou hast within thee who saith Luk. 21.34 Be not drunk with wine c. Ephes Cynthius aurem vellet Thou art wrathful and being angred wouldst smite yea kill him that offends thee Dost thou not hear him within thee saying be angry and sin not Thou art sad and terrified by some future evil like to befal thee and thou art in danger even to lay violent hands upon thy self What 's that which whispers to thee and saith do thy self no harm Thou hast committed one or other of these sins what causeth that remorse in thee Ye have one that accuseth you saith our Lord even Moses Joh. 5.45 Repreh 1. Those who take no notice of Moses's work in them Repreh 2. Those who suffer themselves to be drawn aside by their earthly affections and lusts ye read Gen 36.36 of Samlah of Masrechah one of Edoms Kings We are drawn on the right-hand and on the left Moses draws from vanity to Christ and his Righteousness Samlah on the left hand draws to vanity i. e. Masrecha the drawing of vanity James 1.14 He that is tempted when he is c. Repreh 3. The pretending houshold of God for their unfaithfulness unto Moses He hath dealt faithfully with us he hath reveiled the whole Law of God unto us and so entirely and faithfully that nothing must be taken therefrom nor added thereunto Deut. 12.32 Yet David in his time complained Psal 12.1 Diminutae sunt veritates à filiis hominum so the V. Lat. the truths of God are diminished from the children of men There are false Prophets among them but the Prophet David entitles that Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super Octava as to be understood principally of this last part of time when the truths of God should be much diminished other men know the truths of God but hold them in unrighteousness whence comes unfaithfulness and Covenant-breaking Rom. 1.18 Repreh 4. Those who pretend to be of Gods house for their unfaithfulness one to other so the Psalmist may be understood as our last Translation hath the words Psal 12.1 The faithfull fail from among the children of men They speak vanity every one with his neighbour with flattering lips and with a double heart do they speak so David complained in his time And is it not now a general complaint among us that there is no faithfulness no truth to be found among men a grievous complaint if we well consider it for whereas the Lord hath given every man a charge concerning his neighbour Ecclus. 17. that every one should be his brothers keeper and according to the Proverb Homo homini Deus as it were a God unto him Mankind is so depraved and degenerated that every one fails of his trust and faithfulness due to his neighbour yea Mich. 7.2 hunts his brother with a net when we walk in the way of Cain This therefore must needs be a most perfidious Age wherein we live whereof our Lord forewarns us Luk. 18.8 When the Son of man cometh shall he find faith on the earth surely a very little either faith towards God or faith towards Men for as for that obedience of faith that true living powerful and victorious faith which overcomes the world it 's lost except in a very few and not to be found and instead of it an imagination that all obedience is done already to our hand Exhort Be faithfull ye that are of Gods houshold unto Moses Ecclus. 33.3 God the Father appointed Jesus Christ to his Offices of Apostle and High Priest Observ 1. Note here the wisdom and prudence of our Apostle as throughout his Epistle so especially in this point being to deal with the Hebrews he commends unto them Moses for whom they were already zealous Our Lord made his Apostles who many of them were Fishermen by profession fishers of men spiritual Fishermen such was our Apostle here he takes
blind and cannot see a far off vers 9. He cannot see the land of distance Esay 33.17 O then take the optick glass of Holiness that brings the object near with it thou shalt see the Lord without it thou shalt never see the Lord. Alass I am in darkness and the darkness hath blinded mine eyes He is not far off from thee feel after him and find him Act. 17.27 Means I shall name such and in such a method as the Holy Ghost hath left them to us Psal 34.6 Accedite ad illum illuminamini Look unto him or look toward him and be enlightned we turn it they i. e. the Saints looked unto him and were enlightned according to a diverse reading of the words both good 1. They looked unto him or toward him by conversion or turning to him and he who thus comes unto God must believe that he is This turning to God is necessary otherwise we cannot see him For except ye be converted and become as little children Matth. 18.3 This was figured Matth. 28.7 where the Angels tell the women Behold he goes before you into Galilee there shall you see him and vers 10. he saith to the women Go tell my Brethren that they go into Galilee there shall they see me and vers 16.17 we read accordingly that the eleven Disciples went away into Galilee and there they saw him What 's the Reason of this He bids us we should not say Here is Christ or there O Beloved there 's a mystery in it Galilee signifieth conversion or turning about Be converted and become like little children Go into that Galilee and there ye shall see him The Lord complains of his people Jer. 2.27 They have turned their back unto me and not their face so 32.33 and Ezech. 8. This is the condition of unconverted men they turn their back upon God O let not us do so let us go into Galilee Turn unto the Lord with all our hearts and we shall see his light they turned unto him and were enlightned being turned about they receive the Divine Light of Justification by Faith for this illumination from God giveth us a new and a spiritual life Awake thou that sleepest and arise from the dead and Christ shall give thee light Eph. 5.14 And our Lord Joh. 8. He that followeth me shall not walk in darkness but shall have the light of life For with thee saith the Psalmist Psalm 36. is the well of life and in thy light shall we see light For as by the light of the Sun we see the Sun so by the light of life which we have from the Son of Righteousness we see him This Divine Light chastens us and corrects us For all things that are reproved are made manifest or reproved by the light Eph. 5.13 This is that spiritual eye-salve Apoc. 3. Preceptum Dei lucidum Psal 19.8 The commandment of the Lord is lucid or pure and giveth light unto the eyes It enlightens our right eye in respect of good with love which is the right eye of the soul it enlightens the left eye in respect of evil with fear which is the left eye of the soul so the Apostle 2 Cor. 7.1 Having these promises which the right eye of love looks at let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God there 's the left eye of the soul that fear drives out the evil Prov. For as the eye-salve first troubles the sight and then makes the vicious humour to flee from thence and so purifieth and clarifieth the sight so likewise the fear of God first troubles the heart with grief Fear hath torment 1 Joh. and so evacuates the vicious humour of sin a sign whereof oftentimes is a flood of tears by which means the inward eyes of the heart are cleared When we are patient under this chastisement of the Light that patience worketh experience so Jonathan tasted the Honey on the top of his Rod and so his eyes were enlightned O 't is a sweet thing to tast any Divine truth by experience though we smart for it though we tast it from the Rod as Jonathan tasted his Honey for so his eyes were opened as the Psalmist speaks in the forenamed place Psal 34. Tast and see first tast experimentally and then see that the Lord is good so that the quick-sighted Eagles can look upon him whom they have pierced and mourn for him c. When I am lifted up I shall draw all men unto me viz. by conformity unto his death Where the carcase is there the Eagles will be gathered together for the love of Christ constrains them 2 Cor. 5.14 15 16. For since no man can see God and live they 'll dye that they may see him Cleombrotus having read in Plato how amiable the sight of the true virtue is which is no other than the true God he cast himself headlong down a steep precipice into the Sea The Lord requires no such death of us O no Do thy self no harm Act. 16. 2 Cor. 6.9 As dying and behold we live as chastened and not killed And therefore the Apostle having discovered the face of Christ to his Corinthians 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ vers 7 8 9 10 11. Who is there then among us that would see the Lord O who would not Here 's then the way to clear thy sight that thou mayst see him Thou who art censorious and rashly judgest others Thou hypocrite thou hast a beam in thine eye pluck it out thou who hatest thy Neighbour thou art a murderer thine eye is bloodshot thou who art lascivious thou hast a Pearl in thine eye thou who art covetous thou hast an evil eye who ever thou art that allowest thy self in any infirmity whether vain words or actions oaths pettishness rashness c. they are eye-sores and render thee less pleasing and acceptable unto God and good men they are Pearls that hinder the sight of the Lord clarifie thy sight by the means I have named But for thine help in the use of these means add hereunto the ministry of the word and prayer 1. Paul having seen the just one and heard the voice of his mouth the Lord saith thus unto him Act. 26.16 17 18. And he tells the Ephesians Vnto me saith he who am the least of all Saints is this Grace given Eph. 3.8 9. 2. How efficacious a means Prayer is See Act. 9. where the Lord sending Ananias unto Paul to restore him to his sight vers 11. Enquire saith he for one Saul of Tarsus for behold he prayeth Wouldst thou then receive thy spiritual sight and see the Lord Pray unto the Lord that thine eyes may be opened This is the course the blind man took Matth. 20.30 Jesus the Son of David is now present among
practice of the Christian Church agrees viz. That such as are brought unto the laver of Regeneration to be admitted into the body of Christ his holy Congregation should first make a protestation that they do forsake the devil and all his works the pomps and vanites of this wicked world with all the sinful lusts of the flesh so that they will not follow nor be led by them then that they do believe Gods holy word and will obey his will and keep his commandments all the days of their lives For this is the method which every one must follow which do intend to serve the living God in sincerity and truth But by ungodliness Baalim and Ashteroth the powers of darkness and riches of spiritual pride were served Then by living soberly justly and holily in this present world serve the Lord with all your hearts that he alone may dwell and rule and be adored therein for ye are the temples of the living God And what agreement hath the Temple of God with Idols 2 Cor. 6. Therefore let not sin rule in your mortal body that you should obey it in the lusts thereof neither yield ye your members as instruments of unrighteousness unto sin But yield your selves unto God as those which are alive from the dead and your members as instruments of righteousness unto God Rom. 6.12 For the lusts of the flesh the lusts of the eye and the pride of life are the strange Gods the dumb Idols which the people of uncircumcised hearts do serve but they whose Religion is pure and undefiled are turned from these to serve the true and living God 1 Thes 1.9 2. Secondly as pure and undefiled Religion is directed only to the God of truth so that Religion by which the God of truth is rightly served is undefiled and pure Both 1. Formally in it self And 2. Efficiently in regard of others For the Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes Psal 19. Here the Psalmist doth describe the nature and effects of pure and undefiled Religion 1. First The Law of the Lord is perfect converting the soul that is The Law of the Lord is perfect in it self and maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto 1. It 's perfect in it self because it is not wanting in necessaries nor yet abounding in things superfluous For love is the fulfilling of the Law Rom. 13. And Love is the bond of perfection Coloss 2. 2. It maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto But who so looks into the perfect Law of Liberty and by patience in well-doing do continue therein may by the help of Grace subdue his carnal and corrupt affections and yield himself obedient unto his Heavenly Fathers will for in the sixth Chapter to the Romans S. Paul doth seem to intimate that the whole body of sin is crucified and put to death upon the Cross of patience therefore let patience have her perfect work saith S. James that ye may be perfect and entire wanting nothing Jam. 1.4 2. Secondly The testimony of the Lord is sure making wise the simple for his Doctrine which doth testifie unto us his will is faithful firm and sure and by keeping it the simple findeth wisdom and the ignorant getteth understanding for I have more understanding than all my teachers saith the Psalmist because thy testimonies are all my meditation I am wiser than the ancients because I keep thy precepts Psal 119.99 Therefore I will here commend the keeping of the Testimonies of the Lord to such as have not set an higher prize on that that 's falsly called wit than that that 's truely termed wisdom 3. Thirdly The Statutes of the Lord are right rejoycing the heart for they inhibit all things which are dishonest unjust unlawful and all things which are just and upright do they require for God hath made with man an everlasting covenant for he hath said Beware of all unrighteousness and hath given every man a commandment concerning his Neighbour viz. That he should love his neighbour as himself Ecclus 17.14 Therefore the Statutes of the Lord do not authorize venial sins though termed by some infirmities for they require that as he which hath called you is holy so ye also should be holy in all manner of conversation 1 Pet. 1.15 And although such as do delight in evil rejoyce not in the Statutes of the Lord yet unto such as make the Statutes of the Lord their study they are the very joy and rejoycing of their hearts Jer. 15.16 4. The commandment of the Lord is pure enlightning the eyes 1. It 's pure Because it is not mixed with falshood nor darkened with the clouds of errour for the commandment of the Lord is the way of holiness of which the Prophet spake Esay 35. And nothing but the turning to the right hand or the left nothing but the swerving from this way is errour therefore though learned Sentences Sums of Divinity Church Rites common Places and Institutions of Religion may have strong delusions superstitious practices dangerous errours and corrupt opinions yet the Law of the Lord is an undefiled Law The fear of the Lord is clear his service upright and his doctrine pure But though it be more bright than Moses's face until the veil be taken off our hearts we are not able to behold its Glory but when the heart shall be converted from its evil ways and turned to the Lord then the veil of errour shall be taken away And we with open face beholding as in a glass the glory of the Lord shall be changed into the same Image from glory to glory even by the Spirit of the Lord 2 Cor. 3. ult Secondly The commandment of the Lord illuminates the understanding it gives sight unto the eyes of the Spirit Mankind is like that blind man in the Gospel which was blind from his Mothers womb Joh. 9. But this blind man receives his sight when the eyes of his Spirit are anointed with the eye-salve of obedience unto the Law of God whose precepts do give sight unto the blind for as the Prince of darkness the God of this wicked world hath blinded the minds of them which believe not i. e. of the disobedient lest they should see the light of the Glorious Gospel of Christ So the Father of lights the God which commanded light to shine out of darkness hath shined in true Believers hearts i. e. in such as are obedient children to give the light of the knowledge of God in the face of Jesus Christ 2 Cor. 4. And both the outward and the inward service both the bodily and spiritual worship which they that are thus illuminated do exhibit unto God is undefiled and pure But
1 Cor. 7.31 is the fashion of this world passed away If thou be governed by the same Law if thou be the same Man that ever thou wast how hast thou overcome and vanquished the world 4. I shall name only one sign more and that 's a mark of Christs Soldier One principal thing required in a Roman Soldier was stigma the Emperours mark such a mark had the old Soldier of Jesus Christ I bear in my body the marks of the Lord Jesus Gal. 6.17 Enumerat miles vulnera where be thy wounds and scars what hast thou suffered for Christ dost thou bear about in thy body the dying of the Lord Jesus 2 Cor. 4.10 there 's his mark hast thou that to shew Thou undertookest the last Sacrament-day that thou would'st shew forth the Lords death what sin hast thou since mortified Death is the last enemy There 's yet another mark by which the Soldier of Christ is known by this shall all men know that ye are my Disciples if ye love one another have we this mark upon us do we love one another as Christians for Christ's sake art thou not the same man are not thine enemies alive and mighty as David speaks and how then hast thou overcome them O the gross self-deceit of many deluded souls they fancy themselves born of God yet their works declare them the children of the Devil the world hath overcome them they are slaves and vassals to it yet they imagine that they have overcome the world Means 1. Indirect remove things positively hurtful or unprofitable for a soldier of Jesus Christ 2. Direct Both the first are understood by the Apostle 2 Tim. 2.4 The first is that evil in the midst of thee that which hindered Joshuah from the conquest of Ai Josh 7.13 The Apostle was extremely well seen in the Roman Civil Laws whereby the Roman Empire was then governed That speech is almost in so many words extant in the Civil Law touching the Militia Vilia nec debet curare negotia Miles These are the intanglements of the world which howsoever in themselves not unlawful yet burdensom and cumbersom to a soldier of Jesus Christ like Saul's Armour they will not fit David when he grapples with the Philistin They who wrastled of old wrastled naked whence the place and exercise was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their adversary might take no hold of them In figure of this our Lord was crucified naked and when he was to contend with our greatest enemy the Prince of this world saith he Joh. 14.30 he cometh and hath nothing in me O that it were as well with us the Prince of this world comes but hath he nothing in us hath he nothing to lay hold on is there no envy no pride c. 't is his own if thou part not with it he 'l lay hold of it and thee too 2. Direct and positive means are the whole armour of God Ephes 6.11 17. that in the Text is the shield of faith whereby we are able to quench all the fiery darts of the wicked Add to this faith virtue Add to this faith and strengthen it by experience as David did being now to fight with the Philistin 1 Sam. 17.37 The Lord that deliverd me out of the paw of the lion and out of the paw of the bear he will deliver me out of the hand of this Philistin Thus the Saints are wont to strengthen their Faith God hath delivered us from so great a death and doth deliver in whom we trust that he will yet deliver 2 Cor. 1.10 I was delivered out of the mouth of the Lion and the Lord shall deliver me from every evil work and will preserve me to his heavenly kingdom to whom be Glory for ever and ever Amen 2 Tim. 4.17 18 2. Add to this shield of faith the sword of the spirit which is the Word of God by this weapon our Lord overcame the Devil Matth. 4. Be cunning at this weapon be practising it as the Prophet David did day and night Psal 1. Now the Apostle having fitted the armour of God and all the parts of it Ephes 6.13 14 15 16 17. to the several parts of the soul there was none left for prayer The Reason that is common to all and that which joyns the harness together vers 18. The prayer of faith praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance and supplication and with all earnestness Thus did the Captain of our Salvation Luk. 22.44 being in an agony fight or contention with the enemy he prayed the more earnestly till he sweat great drops of blood c. Even so must we pray earnestly in the contention then 's the danger then young soldiers commonly prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cast away their shield of faith But be thou strong saith the old soldier to his Son Timothy Be thou strong in the Grace which is in Christ Jesus and endure hardness as a good soldier of Jesus Christ cast not away thy confidence cast not away thy shield of faith 't is the victory that overcomes the world Repreh Who glory in what Christ hath done c. yet Antichrist works in them it 's good to learn and hear what the works of Christ have been in the dayes of his flesh and what his works have been and are in the dayes of his spirit but how much better and more comfortable are his works when we find him in our hearts subduing our iniquities binding the strong man c Consol Let not the least and weakest child of God and soldier of Jesus Christ despair or grow faint-hearted or pretend inability therefore no superiour degree of Gods children being doubted of it 's a general truth That all that 's born of God overcomes the world But how is it possible for me to overcome the world This conceit of impossibility O how it blunts all endeavours and weakens faith See Notes on Coloss 3.1 They could not enter in because of unbelief Whence it followeth 1. That the world is an enemy 2. But enmity may be smothered and concealed and no danger so it break not out into open hostility the enmity of the world is not such it 's a troublesome importunate and implacable enemy such as exerciseth it's emnity in fighting and troubling us 3. But an enemy cannot properly be said to fight unless it be fought withal Therefore thirdy the world is an enemy which those who are born of God must resist and fight withal 4. And because they who fight with the world are born of God the issue of their fight is prevaling 5. The wonderful power that is imparted by Christ unto the regenerate man who is born of God he fights with the world and prevails Michael with his Angels c. 6. A sixth that faith so much commended in Scripture is a powerful Faith yea beyond all measure powerful such as rests upon omnipotency St. Paul calls it 〈◊〉 〈◊〉
secular and worldly helps but in a sort constrained by the enforcement of positive and present enemies temptations from the evil beasts and evil spirits to desire it to hearken to the voice of God and he must needs go we say whom the devil drives 3. Thirdly such a desart and forlorn condition the Lord requires in all such as he receives to be his Disciples Luk. 14 25-33 Every one of your that forsakes not all that he hath cannot be my Disciple it is required of him who ever is fit to be a Disciple of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher Nor will you take an Apprentice but he shall be able to write and read they who will be Christs Disciples or Apprentices which is the same they must go into the wilderness unto John the Baptist and hear Gods voice of him before they can be received to be the Disciples of Christ for beloved it is not such an extempore business to be a Disciple of Christ as 't is conceived by some who out of pretence of magnifying Christ and his merit or out of favour of their own lusts or out of ignorance of the Scripture which truly is not so much heeded as the glosses and writings of men upon it and the received vulgar tenents which are taken for granted for one or more of these reasons they transgress and pass over the Law and leap over John Baptist's head and so at one step go out of Aegypt into the heavenly Canaan without passing through the wilderness they will be John's Disciples immediately whether he will or no without hearkening unto John the Baptist. 1. Observe then a common duty necessary for all those who would be Christ's Disciples and Christians indeed would they hear the Lords voice let them go into the wilderness for do we think our Lord would send his Minister to speak where there was not an ear to hear he speaks in the wilderness and thither must we go to hear him And therefore we read that when John preached Luk. 3.10 the common people went to him and he teacheth them then the Publicans vers 12 13. then the Soldiers vers 14. and John the Baptist preacheth there still the Lord cryes still in the wilderness of the heart if men would go out unto him out of Aegypt out of Jerusalem out of all worldly corruptions to hear him Thus David was in the wilderness Audiam quid in me loquatur Dominus Psal 85.9 11. for he shall speak peace unto his People and to his Saints yea and to those qui convertuntur ad cor 2. Observe the perverseness and untowardness of our nature a fat Land and plenty of all things ought to lead us unto our God but such is our perversness it makes us rebels against our God and drives us from him of this the Lord complains Jer. 2.31 Have I been a wilderness unto Israel a land of darkness q. d. No I have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an all-sufficient God unto thee yet we will not hear him Deut. 32.15 Jesurun waxed fat and kicked like a fat bullock in a rank pasture kicks its own damm so Jesurun seems to signifie coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth a bullock Neh. 9.25 26. They took strong cities and a fat land and possessed houses full of all goods wells digged vineyards and olive-yards and fruit trees in abundance so they did eat and were filled and what then then they should take heed that they forget not the Lord their God this is Gods caveat unto his people Deut. 6.10 11 12. But they when they had eaten and were filled they became fat and delighted themselves in thy great goodness and they turn disobedient and rebelled against thee and cast thy Law behind their backs Rom. 2.4 Jerem. 22.21 I spake unto thee in thy prosperity and thou saidst I will not hear this hath been thy manner from thy youth that thou obeyedst not my voice Our case beloved The Lord seated us in a plentiful Land and afforded unto us the choicest of his temporal and spiritual blessings peace and truth such favour hath been shewn unto us yet we would not learn righteousness In the land of uprightness we have dealt unjustly The Lord spake unto us in our prosperity and we said we would not hear we have grown fat and kicked and this hath been our custome from our youth that we have not obeyed the voice of the Lord our God Reproves Those who will not go out of the crowd to hear the Lords voice mens worldly affairs make such a din and noise in their inward ears that they cannot they will not hear the Lords voice like those who live at the Catadupa or fall of Nilus they are deaf and can hear no other sound and therefore will not come out of Aegypt Intus existens prohibet alienum they have hearkened so long to the beasts and the devils voice that unless John speak according to that they cannot they will not hear him Prov. Nisi ea dixeris quae sunt in corde ipsius unless you speak such things as are in their heart they will not hear It 's a dreadful thing to consider what the Lord threatens his own people Deut. 28.47 48. the very same the Lord seems now to threaten unto us he spake unto us in the time of our prosperities that we would go into the wilderness forsake all and follow him and we said in our life the truest word we will not hear and therefore he now threatens to make us a wilderness to take away all those things which in our affection we would not forsake and so he will make us serve him in the want of all things this hath been Gods method and way of dealing with his own people Hos 2.6.14 We shall now know experimentally that there is no safety but in our God 2. Those who hear the beasts every beastly lust cryes in the motions of it either from others or from our own hearts the howling wilderness within us the wild beasts of the wilderness were with the wild beasts of the Island the Satyr cryes unto his fellow these are heard The Foxes craft and subtilty the Doggs envy detraction backbiting and slandering the Swines drunkenness and sensuality the Wolves Bears Lions and Tygres Cruelty and Rapine these cry and are heard Yea the devil cryes in the wilder'd heart of man Zym meets Jim the Satyr and the night waster cryes to his fellow and are heard blood-thirstiness and lying are sins proper to the devil In regard of the first he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer whence the Jews at this day entertain the Christians with this name welcom shed And the devil is therefore called Abaddon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 9.11 such an evil spirit at this day possesseth the wilder'd heart of man such a blood-thirsty lying spirit speaks to them and is heard Joh. 8.44 Ye are of your father the devil and the lusts of your
father ye will do what are they He was a murderer from the beginning and abode not in the truth when he speaks a lye he speaks of his own for he is a lyar and the father of it O that bloody minded men and such as uphold their gain and credit with lies would at this day consider whose voice they hearken unto whose voice mean time they neglect and will not hear O would God they would seriously consider what the Lord threatens Prov. 1. But alas may some poor soul say I have left the flesh-pots of Aegypt and I have left Jerusalem the false righteousness and am come into the wilderness to hear the voice of my God and here I looked for some refreshing some joy some consolation when alas I met with nothing else but fears and cares and grief and molestations distracting thoughts and astonishments I am here alone like an Owl in the desart surely I have made an ill change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally true O say not so poor soul thy condition for the present appears to thee somewhat irksome and disconsolate for no affliction for the present seems joyous but grievous Heb. 12. and where we read we count them happy that suffer Jam. 5.11 it is rather to be rendered who have suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for neither they who suffer nor other accounts those happy who suffer while they suffer Lam. 3.15 thou art in Marah where the Lord fills thee with bitterness and makes thee drunken with wormwood and feeds thee with the bread of adversity and gives thee plenteousness of tears to drink Art thou too good to drink of the cup that thy Lord drank of he saith thou shalt drink of it Mar. 10.39 thou thoughtest because thou hast left the lusts of thine eyes and the lusts of thy flesh behind thee therefore thou must have thy desires presently satisfied with spiritual joyes and consolations But thou deceivest thy self remember how thou but lately drinkedst in iniquity like water and canst thou hope presently to be satisfied with the plenteousness of Gods house and that he should make thee drink of his pleasures as out of the river Psal 36.8 Now thou art come thy three dayes journey into the wilderness and thou art now in Marah Exod. 15.7 See thine own condition in the Israelites Exod. 15.22 They went three dayes journey into the wilderness and found no water and when they found it it was bitter they then murmur against Moses then Exod. 16.2 3. they came into the wilderness of Sin a bushy and thorny wilderness as the word signifieth which typifieth cares and sorrows Mat. 13. and now they expected at least as great pleasure and contentment as they had in Aegypt and here contrary to their expectation they had nothing to eat however think not of going into Aegypt Gen. 26.1 2 3. And this is thy condition but be not thou so unthankful as to murmur against thy God for this very story was written that thou mightest not murmur 1 Cor. 10.10 11. thou art not wholly comfortless thou hast Manna here Exod. 16. the Lord makes Marah for thee Gal. 3.13 1 Pet. 2.21 and 24. 2 Cor. 1.5 7 10. Rom. 5.3 thou hast water out of the rock thou hast the blessed Sacrament the spiritual meat and the spiritual drink 1 Cor. 10. and this Rock is Christ yea the Lord himself guides thee Christ is with thee thou thinkest some strange thing happens to thee 1 Pet. 4.12 thou thinkest thy self alone in this wilderness it is not so St. Peter writes to strangers 1 Pet. 1.1 such as thou art and surely it was their thought concerning their own condition but the Apostle corrects it 1 Pet. 5.9 Thus Eliah thought himself alone in the wilderness thus David Psal 102.6 7. the Lord called Abraham alone but this is for thy greater good thou thinkest not of the sins of thy fore-passed life true it is that upon thy coming out of Aegypt thou art forgiven thy sins yet art thou yet purged from them hast thou not yet a malignant party within thee as there was a mixt company came with the Israelites out of Aegypt into the wilderness Exod. 12.38 The Lord is now working out that mixt company Ezek. 20.35 36 37 38. thus Moses tells the Israelites Deut. 8.15 16. The Lord will make water-springs in a dry ground Isai 43.19 20. Exod. 44.3 Joh. 3.5 and 7.38 39. Beloved because men have not had the patience to pass through this forlorn estate this desolate wilderness they have either fall'n down in despair or turned back into Aegypt a licentious course of life the condition of thousands at this day Exhort To go into the wilderness to hear the Lords voice were this exhortation made unto us with respect to an outward wilderness and the hearing of the Lords voice there I doubt not but many to satisfie their curiosity would go very far our Saviour rebuketh the people who did so to hear John the Baptist what went ye out into the wilderness to see but this exhortation pointeth inwardly at the heart and our return thither as the Prophet speaks Isa 46.8 Reddite praevaricatores ad cor how few will listen to it how many more fewer obey it And the reason is it 's a reflex act and therefore more difficult than a direct and we are more hardly perswaded thereunto this is an act that every man can do yet men will hardly be perswaded hereunto Thus we can examine things without us judge other men prove other mens works but we are hardly brought off to the examination of our selves and the judging of our selves and proving of our own works The introversion and going into our own hearts In sese nemo tentat descendere nemo Yet in these acts consists the essence of our Christian life every man will hearken what the Lord speaks to the outward ear few consider what he speaks unto their heart But 1. There the Lord cryes there his word is to be heard Rom. 10.8 It is not far off from thee 't is in thy mouth and in thy heart Truly beloved I have heard of many and know some who have travelled far in the world in search of the true Religion that they might hear the Lord speak unto them who at length returned ashamed that they sought that far abroad which they might have found sooner at home 2. This was mystically understood by Moses when he so often and earnestly urged Pharaoh to let the people go into the wilderness that they might serve the Lord Pharaoh was content that Israel should offer sacrifice to the Lord in Aegypt Exod. 8. 25. But Moses tells him they knew not with what they should serve the Lord till they came into the wilderness Exod. 10.26 Now by Pharaoh the Ancients understood the Devil now the Devil is content Gods voice should be heard so his may be heard too so they will hear Gods voice in Aegypt so sin is typically signified Mich. 7. and Apoc. 11.8
and deceitfulness that they may believe a lie 2 Thess 2.10 11. For surely God who is the essential Truth can no more deceive than the fire can moysten or the Sun make dark wherefore if it be so contrary to Gods Nature to be the Author of deceitful lust we may seek the cause rather in him who is contrary unto God and who is that but Satan to whom it belongs as naturally to be a deceiver as a tempter That place Gen. 3. proves both and therefore Apoc. 12.9 That great Dragon that old Serpent called the Devil and Satan is said to deceive the whole world and our Saviour appropriates deceitful lusts unto the Devil Joh. 8.44 which he doth either 1. immediately by himself or 2. mediately by laying a fair varnish upon the object or 3. by corrupting the fansie or 4. by using wicked men his instruments for wicked men are causes also why our lusts are deceitful Ephes 4.14 and therefore they are shackled together wicked men and deceivers grow worse and worse deceiving others and being themselves deceived 2 Tim. 3.13 as the Latin hath it errantes in errorem ducentes erring themselves and leading others into errour which they do 1. by Examples as Jeroboam 2. By vain words and subtil perswasions as Ephes 5.6 But lest any one from hence take occasion to please himself in his lusts of errour as if he himself were not at all in fault and lay all the blame upon either God himself as our first Father did The Woman which thou gavest to be with me she gave me to eat or else 2. more properly upon the Devil as our first Mother did The Serpent beguiled me and I did eat as many now a dayes use to say when they are taken in a fault especially when some lust of the flesh hath deceived them the Devil they 'l say ought me a shame or a spite but let men take heed in this case wherein that of the Wise Man is verified That he that curseth the Devil curseth his own soul For lest any one should accuse any but themselves our Saviour who attributes the lusts of wicked men unto the Devil he also intimates that they are the lusts of wicked men when they wilfully commit them Ye are saith he to such of your Father the Devil and the lusts of your Father ye will do our English makes it obscure the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye will or ye have a lust to do so that ye make the Devils lusts your own when you commit them and are willingly deceived by them so that ours they may be and truly are if we excuse them though they be the Devils because he suggests them All these do but propound the object set out with the fairest varnish perswade us to embrace it as the Devil commended the Tree of Knowledge and used Arguments to perswade the Woman But ye have not yet heard who is the principal cause of this deceit who else is it but every mans own self for howsoever most men are subject to be flattered yet the greatest flatterer is the self-flatterer so though the Devil as Agent deceive us yet the Arch-deceiver is the Self-deceiver And to this Original St. James refers the deceitfulness of lusts Every man saith he is deceived when he is drawn away by his own lusts and entised Jam. 1.14 and vers 22. They that are hearers only of the Word and not doers also they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that deceive themselves with a false judgement And the proud man who thinks he is some body when he is nothing at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he deceives his own mind Gal. 6.3 And the self justiciary is a self-deceiver 1 Joh. 1. the Devil can do nothing neither by subtilty nor force unless we yield to him We have now found out the principal cause of these deceitful lusts add we but hereunto the principium à quo or principle from whence a mans lusts become deceitful and the reason may prove sufficient The principium à quo is Self-love which being the brood of the earthly man and accordingly seems small and earthly Rom. 8. 1 Cor. 15. it implyes the concupiscence or lust as her purveyour so Plato calls it de Rep. libr. 4. to bring in convenient provision of all things for the support of the earthly man and what are they but earthly objects or things delightful unto sense for so the Phansie having no better thing perswades the concupiscence and both these draw the Will to their Party by which means the Faction is so strong that the understanding is easily brought off to judge as the concupiscence and lusts will have it whence the man becomes a self-deceiver led away and enticed by his own lusts All which laid together may serve to demonstrate this truth That lusts are deceitful Observ 1. Which discovers unto us as one chief property of our lusts the errour and deceitfulness of them Observ 2. So also what a dangerous companion an evil man is to himself he is entangled in a deceit which is the greatest of all other quia deceptor deceptum nunquam deserit Observ 3. How dangerous a companion then is such a deceived man unto another every mans lusts are deceitful but evil men that they may deceive the simple and bring them into their own snare add industry to their deceit they lie in wait to deceive Ephes 4. 2 Pet. 2.14 18. all which we know well enough Yet how careless and heedless are we for all that who suffer our selves to be deluded by our deceitful lusts In other things that are without us O how circumspect and careful we are as in our trading lest we should be over-reached by a crafty Merchant lest we should be cozened with counterfeit ware or false weights adulterate coyn or light gold And who of us would be hired to keep a fraudulent unfaithful servant within our doors but how easily are we circumvented by our own lusts and that in things of the greatest consequence How foolish how disobedient deceived serving diverse lusts and pleasures living in malice and envy hateful and hating one another Tit. 3.3 Not considering that thus we expose our selves to the snare of the Devil who takes us captive at his will 2 Tim. 2.26 such are they who though their lusts have not yet so far deceived them that they live in open and scandalous lusts of the flesh as adultery fornication uncleanness c. Yet they err in their heart as the Psalmist speaks Psal 95.10 whom St. Jude compares unto the Planets which are carried about with the diurnal and regular motion of the Heavens yet every one hath his own private and proper motion they have a fair outward shew and form of godliness yet they deny the power of it in their hearts Psal 64.5 6. Amos 2.4 Yea their deceived heart causeth them to err so far that they suspect those for deceivers who warn them of this deceitfulness
of lusts and tell them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cannot stand with salvation Thus the Jews said that Christ the Truth it self deceived the people Joh. 7. and the Pharisees called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that deceiver Matth. 2.63 And this imputation descends from the Master to the Disciple for St. Paul ranks this among the characters of Christs Ministers to be accounted deceivers and yet to be true 2 Cor. 6.8 And the Primitive Christians as St. Hierom reports were called Impostores Impostors and Deceivers as many are reputed now a dayes only because they discover unto others the deceitfulness of their lusts Yet it cannot be denied but that it 's much to be feared many under this pretence are hardened with the deceitfulness of sin yea so far deceived with their lusts that they think they are not deceived at all nay that it 's impossible they should like those Jer. 7.4 that are deceived with lying words crying out The Temple of the Lord the Temple of the Lord the Temple of the Lord and yet steal commit adultery and swear falsly and come and stand before God in his house and said we are delivered and freed to commit all these abominations For are there not who think they may do all this and yet think nay are assured that they cannot be deceived in the main that they cannot be deceived of their salvation that they cannot miss of eternal life for why the Elect cannot be deceived and they presume themselves to be elect Alas poor deluded men how palpably doth Self-love deceive them insomuch that they will not believe the Word of Truth it self Nor will they consider it as a Scripture belonging unto them which St. Paul writes to the Corinthians 1 Cor. 6.8 9 10. Ye do wrong and defraud and that your Brethren know ye not that the unrighteous shall not inherit the kingdom of God Be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind not thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God And lest any one should deceive himself and think to salve all with a quatenus of some feigned distinction or other The Apostle speaks more plain Ephes 5.5 6. Know this saith he that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God And then he adds Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience These things are so evident that who sees them not that hath an eye to see the Lord open the eyes of these men that they go not hood-winked to their own damnation Yet is there a sort of men worse than these so far deceived and besotted with the lusts of errour that they are wholly transformed into the nature of them they are of their father the Devil and the lusts of their father they will do Those who are so habituated in errour and deceit that they believe not the truth when it is told them even because it is the truth Joh. 8.44 45. such as live in errour as the Apostle speaks 2 Pet. 2.18 their whole life is but one great errour We must leave these unto God If peradventure he will give them repentance to the acknowledgement of the truth that they may recover themselves out of the snare of the Devil 2 Tim. 2.26 I hope much better things of you yet let not us excuse our own errours by blaming theirs or think that we are right because they are wrong No no beloved let us rather in the fear of God be exhorted to take heed of being deceived by our own erroneous lusts and that considering 1. The danger wherein we are of being deceived by our deceitful lusts And 2. the danger whereinto our deceitful lusts expose us and 3. the great shame and infamy attending upon both 1. There 's as great danger of being deceived by our deceitful lusts as to the Fowl the wild Beast or Fish when the net is spread and the bait laid for it And therefore St. James borrows his Metaphor from thence He that is tempted saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn away as it were with an book toll'd on and allured with the bait of his own lusts as the word properly signifieth And St. Peter 2 Pet. 2.14 warns us of such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that beguil unstable souls as the fishermen beguils the fish And vers 18. he tells us how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They deceive us through the lusts of our flesh 2. The danger whereunto our deceitful lusts expose us will appear if we consider of what our lusts deceive us for what doth the Hunts-man or Fowler or Fisher-man spread his net or lay his bait for the Beast the Fowl or Fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not for a toy or a trifle 't is not to play with all No no Mulier enim viri pretiosam animam capit The sensual thoughts and lusts they hunt only after the most precious soul Prov. 6. And among the merchandise of the woman which is wickedness are the bodies and souls of men Apoc. 18.13 The robbers lay wait for their own blood and lurk privily for their own lives Prov. 1.18 And covetous men who will be rich fall into temptation and a snare and many foolish and hurtful lusts which drown men in perdition and destruction So that deceitful lusts are as foolish as they are hurtful according to the true Rule Ad damnum semper accedit infamia Infamy and shame always attend upon loss 'T is shame enough for a man to be deceived quidvis potiùs quam falli me patiar we would sooner suffer almost any thing than to be deceived 'T is one of the greatest discredits And the Reason is the most of us think our selves wise and would be accounted so by others yea rather than to be thought rich strong beautiful any thing So that a man will yield that another is richer stronger or fairer than himself But Qui velit ingenio cedere rarus erit 'T is a rare thing if any one will yield that another hath more wit or more wisdom than himself Nay many for this reason will endure rather to be called knave there 's some wit required to that than fool so that it is a main principal point of folly and therefore of discredit and shame to be deceived This discredit of being deceived is the greater by how much he hath less craft or wit who deceives us for to be deceived by a Wiseman is a less disgrace as Ahitophel was by Hushai yet that deceit caused Ahitophel to hang himself but to be deceived and befooled and that by a fool what disgrace greater Our deceitful lusts are foolish Nay folly it self in the abstract for the folly of fools is deceit Prov. 14.8 So the lust of