meditate on c. And shall we think thou lovest the Law when thou thinkest of it but one day in a week Means Pray to the Lord. Thou art good and doest good O teach me thy statutes Psal 119.68 This discovers the false judgement of evil and lawless men both of things and persons of things they call good evil and evil good they speak evil of things that they know not so of persons Some said of our Lord He is a good man others said he perverteth the people No wise man will esteem himself by the judgement of evil men the Law is the measure of goodness to the Law to the Testimony Let every man prove his own work proving and trying is by a Rule Gal. last NOTES AND OBSERVATIONS UPON ROMANS VII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that the Law is spiritual THis Epithet or Adjunct of the Law qualifies the inward man The words are considerable 1. in themselves 2. in relation to the former In themselves they contain these two points 1. The Law is spiritual 2. We know that the Law is spiritual 1. The Law signifieth not only the Ceremonial Judicial and Moral Law but all what ever Ordinances Statutes Judgements Commandments Decrees c. have gone forth from the holy God the Law-giver even from the beginning whatever doctrine or institution it 's called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint and our Apostle here render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law what ever that Law in the latitude and extent of it is it 's spiritual The Spirit is sometime opposed to the flesh letter 1. To the flesh as in the next words so spirit and flesh are opposed as weak and strong Isa 31.3 1 Cor. 3. 2 Cor. 10.4 The weapons of our warfare are not carnal or weak but mighty through God 2. It 's opposed sometimes to the Letter 2 Cor. 3.6 God hath made us able Ministers not of the Letter but of the Spirit In both these respects the Law is Spiritual both as Spiritual is opposed to the flesh and as it is opposed to the Letter For our better understanding of this we must know that the Law being our guide and schoolmaster unto Christ hath in it accordingly a letter proportionable to the flesh of Christ and a spirit proportionable to the spirit of Christ And as the letter of the Law so the flesh of Christ tends to the death of sin so the spirit of the Law or the spiritual Law the spirit of Christ tends to the quickning and enlivening of the inward man of God in Jesus Christ according to the spirit for the letter killeth namely sin in the man but the spirit quickneth or giveth life 2 Cor. 3. And as Christ was partaker of flesh and blood that he might die and arise again by the quickning spirit Heb. 2. So the believers in Christ out of the obedience of faith become conformable unto the death of Christ and by the power of his spirit are raised unto newness of life Now that the Law is spiritual appears by manifold proofs such was the Law of Circumcision so expounded by Moses Deut. 10.16 So was the Law of the Passover and was so expounded by St. Paul 2 Cor. 5. so is the whole Ceremonial Law and Judicial also as hath been shewed in part and the Moral Law too which in special is here said to be spiritual this was meant Exod. 32.15 where we read the Tables were written on both their sides on the one side and on the other were they written so was Ezechiel's Roll written within and without Ezech. 2.10 and St. John's Book Rev. 5.1 The outside is the Letter the inside is the Spiritual meaning of it And David is so to be understood when he saith Thy righteousness is an everlasting righteousness and thy Law is the truth Psal 119.142 for whereas the figurative righteousness of the Ceremonial Law is not a righteousness which lasted for ever but until their types were fulfilled the spiritual and inward righteousness in them and all other Laws that is for ever and thy Law is the truth i. e. it is spiritual for the Spirit is the Truth 1 Joh. 5.6 The reason why the Law is spiritual is considerable 1. Partly in regard of the Law-giver 2. Partly in regard of the object unto whom the Law is given 3. Partly in respect of the end whereat the Law aims in regard of sin to be discovered by the Law 1. In regard of the Law-giver He is a spirit Joh. 4. and he wrote the Law with his finger and gave it unto Moses Ezod 31. he wrote it with his finger i. e. with his spirit as one Evangelist interprets another If I by the spirit of God cast out Devils Matth. 12.28 with St. Luk. 11.20 If I with the finger of God cast out devils Now since God himself is a spirit and will be worshipped according to himself that Law of worshipping whereby the man worships his God must have some proportion unto him and be also spiritual This Law therefore is directed unto the spirit of the man the highest and most noble part of the man which the Lord had made capable of such a Law by breathing into his nostrils the breath of life Gen. 2. and 3. This is necessary in regard of Gods end in giving his Law for as the Platonists themselves could say it is impossible that the man should otherwise live unto his God or understand the mind and will of his God unless he had such a principle imparted to him by the God of life So Paul tells us Act. 17.28 In him we live and move and have our being As the carnal Commandment is needful for the discovery of the carnal sin so the spiritual Law is necessary for the discovery of the spiritual sin since by the Law is the knowledge of sin It was necessary there should be a spiritual Law for the detection of spiritual wickedness in heavenly things yea for the conquest of it for spiritual things whether good or ill they are strong and by how much the more spiritual the more strong the good God would not be wanting to any Since therefore many live according to the flesh and are carnally minded there is a carnal Commandment for them sith others are spiritually minded there is also for them the Law of the spirit of life that is in Christ Jesus our Lord Rom. 8. This was figured by the Queen of Sheba's coming to Solomon Sheba is in Arabia where the Law was given she came to Solomon to be resolved of her hard questions It was the custom of the East when people met together to propound hard questions in nature not as now when men meet they cannot part without tipling she propounded her hard questions See Georg. Ven. 230. b. 283. a. The Lord came from Sinai and arose up from Seir unto them He came with ten thousands of his Saints from his right hand went a fiery
other Graces as Tongues Prophecy Wisdom Knowledge and Faith it self are nothing worth And 2. From the use of it because by it all evils are born or avoided and all good done for Charity suffereth long and is kind c. vers 4 5 6 7. 3. From the duration and continuance of it beyond not only these Graces but even Faith and Hope it self for Charity never faileth but whether there be Prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away c. yea now abideth Faith Hope Charity these three but the greatest of these is the subject of this Discourse contained in this general point of Doctrine That though a man have prophecy and know all mysteries and all knowledge and though he have all faith so that he can remove mountains and yet have not Charity he is nothing An Argument indeed consisting of too many particulars to be fully discussed in a short time and therefore I will be very brief in enquiring into 1. The nature of Prophecy 2. The knowledge of all Mysteries 3. All Knowledge 4. All Faith 5. Removing Mountains 6. Charity and want of Charity And then as brief I must be in shewing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Truth and the Reason of the Truth that and why though a man may have prophecy and know all mysteries and all knowledge and have all faith so that he can remove mountains yet wanting Charity is nothing 1. Prophecy is one of those gifts of God unto men which they call gratiae gratis datae freely given unto man of God Rom. 12.6 which is either strictim or largely taken 1. Strictim whereby he is enabled to fortell things to come 2. Largely taken whereby one is able to speak God's Truth without difference of time This gift was given unto men under the Law for government of the Church of God such were Aaron and Samuel And for instruction of Gods people touching the Will of God such were all the Prophets whose Prophecies we read in the Old Testament Under the Gospel this gift was given unto men for exposition of Gods Truth and edification of his Church For he that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14.6 The Divine things wherein the Prophets edified the people of God were either 1. Abstruse and hidden such as all Mysteries are And 2. The gift whereby these are understood is called Wisdom that 's the second thing Or else more ordinarily and commonly known And this gift they call by the general name of Science or Knowledge that 's the third which Truths when they beget assent we call it Faith which is generally nothing else but an assent to a known Truth that 's Faith This Faith is here described by an effect in mens opinion the greatest and most difficult removing mountains If ye ask whether this were ever done or no The usual answer is that no doubt many Saints have had as much Faith as could have removed Mountans if the necessity of the Church had required such miraculous effects For the manifestation of the Spirit is given to every one to profit withall 1 Cor. 12. But it is commonly denyed that it had been needful yet that as great or greater works than these have been done by Faith as raising of the dead dividing of the sea c. And yet some are reported to have done this as Gregorius Neocaesariensis for the building of the Church avouched for truth by Gregory Nyssen and venerable Bede and a poor Christian is said to have done the like for the defence of his Faith and saving of his life when one of these three were propounded to him Either 1. To remove a Mountain Or 2. Turn Mahumetan Or 3. Die As 't is reported by a Minorite Fryar in a Journal of his dedicated to the French King Anno Domini 1253. I know not how this satisfieth the doubt But it seems very strange that whereas in the Old Testament as Psal 30.7 and 48.1 Isai 2.2 3. and 11.9 and 40.4 Jer. 51.25 Zach. 4.7 beside many the like places A Mountain by consent of all that I know is spiritually to be to be understood yet in the New Testament where our Saviour in Matth. 17.20 And St. Paul in the Text speak of removing mountains Mountains must needs be litterally understood Shall the Old Testament point us unto inward things and the New to outward Shall Moses and the Prophets who are most-what figurative and typical put off the veil of Types and Figures And shall Christ rather put it on whose words are spirit and truth Joh. 1.6 How much rather then may we understand by Mountans in this place spiritual things also I will not beg your assent unto this interpretation The Scripture elsewhere challengeth it in many places For so pride and the lofty looks of men are Mountains Esay 2.11 The lofty looks of men shall be humbled and the haughtiness of men shall be bowed down c. And the day of the Lord of hosts shall be upon all the high mountains and upon all the hills that are lifted up vers 14. And in Chap. 5. the Prophet having reckoned up the peoples sins as covetousness luxury impiety injustice and pride all high swoln sins and the Lord now stretching out his hand to smite them vers 25. The mountains were moved saith the Text namely these swelling sins Nor is this a forced exposition for Apoc. 16. where Christ at his second coming destroys all sin and all the power of Sathan and the spirits of Devils and mystical Babylon out of the earth at vers 20. The mountains saith the Text were not found That this interpretation is genuine and proper appears by the description of Christ's first coming in the flesh Luk. 3.4 5. Prepare the way of the Lord make his paths straight every valley shall be filled and every mountain and hill shall be brought low Which I presume no man understands according to the letter but as St. Paul speaks of the mighty weapons of God 2 Cor. 10. That they cast down imagination and every high thing that exalts it self against the knowledge of God and bringing into captivity every thought unto the obedience of Christ So that generally the removing of Mountains is the removing and purging away of sins which is given unto Faith in Christ Act. 10.43 For through his name whosoever believeth on him shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission of sins and 15. Put no difference between us and them purifying their hearts by faith This is that which St. Ambrose and Rabanus interpret Virtutes facere aut daemonia per fidem ejicere To do wonderful works to do acts of power and to cast out Devils out of our selves yet if a man have all this faith and have not charity he is nothing But what is Charity Liber 3. sent distinct 27. It is Dilectio qua diligitur Deus
Egyptians are men and not God and their horses flesh i. e. weak and not spirit i. e. strong Godliness therefore hath a power an exceeding greatness of power Eph. 1. But wherein consists this Power of Godliness Some place it in Faith But whereas that Faith looks only backward at what Christ hath done and that without us and not forward at what he does or is ready to do and that in us Surely this Power consists not in such a Faith For Christ was crucified in weakness but raised again in power 2 Cor. 13.4 Some place it in keeping the Sabbath well Others in hearing attentively and repeating a Sermon Others place it in perseverance in resisting temptations But all the power of Godliness consists not in this Others more probably place it in the holy Life and pure inward worship of God in Spirit and Truth But surely the power of Godliness is here more largely to be understood viz. that Vertue and Strength which is imparted unto the Believers whereby they are enabled to do the whole Will of God according to what St. Paul testifieth of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philip. 4.13 This is that power that worketh in us Ephes 3.20 which the Apostle calls the Spirit of power 2 Tim. 1.7 Even such a power as that wherein the kingdom of God consists 1 Cor. 4.20 Even that power whereby all the power of Satan put forth in these last times may be subdued and overcome as I shall shew more in opening the third Point This Power of Godliness is obtained by Faith relying on the operative power of God Reason It must needs be powerful as proceeding from God who himself is the power 2. As imparted by God unto men 1. For the subduing of all infernal power mighty imaginations See Notes on Gen. 26. Thou art mightier c. I give you power to tread upon Scorpions 2. There are mighty works to be done Vide Notes ubi supra Observ 1. Gods people are strong a mighty people Esay 25.3 4. The strong people shall glorifie thee c. Observ 2. Hence it follows that all the power of Satan is conquerable and possible to be subdued Observ 3. The godly man is the only valiant man He hath in himself Godliness and the Power of Godliness Observ 4. This may convince the world of the ungodly and prove that they are indeed of the ungodly world who yet assume to themselves the title of the godly and the godly party Surely Godliness where ever it is hath a power with it And therefore when men pretend to Godliness and live in their sins under pretence of weakness they are ungodly where there is Godliness there is a power Men may please themselves with Velleities c. See Notes on Gen. 26. ad finem Observ 5. Hence it follows that sin and iniquity is weak and impotent for although the evil one be called the strong man Luk. 11. That is all that power he hath permitted unto him so that he can do nothing without leave yea he flyes if resisted It is true Sathanae voluntas semper iniqua est habet à semetipso voluntatem sed à Domino potestatem Gregor And if the head of the ungodly man be weak surely his Members cannot be strong So Jacob saith of his first born Reuben Gen. 49. And the Lord of Judah Ezech. 16. Thus men commonly call the exorbitances of passions weaknesses Observ 6. Note here the Reason why iniquity abounds in these last days Is it not because men believe not that there is power in Godliness c. See Notes on Titus 2.8 2. Or is it not because they place their Godliness in outward Forms which have in them no power Observ 7. Note here what is the Object of the Gospel of Jesus Christ Even the Power and might of God imparted unto Believers whereby they may subdue the sin and work that Righteousness which God requires for all men believed by the things that are made Gods eternal power and goodness but that his power should be communicated to men that the seed of the woman should break the serpents head that the God of peace should tread Satan under our feet Rom. 16. This Power of God and Godliness was preached unto the Fathers saith St. Paul Heb. 4.1 This Gospel of Power David desired to publish Psal 71. And therefore the Gospel is called the power of God unto salvation Rom. 1. And hence it is that the Angel Gabriel brought the joyful message of the word to be made flesh and to dwell in us Joh. 1.14 and to improve our weak and impotent flesh and to strengthen it to do the Will of God And fitly was Gabriel made choice of for such a joyful message whose name signifieth the Power or might of the strong God Yea this is the Object of our justifying Faith the Power of God and Godliness Abraham believed God and it was accounted unto him for righteousness Rom. 4.17 Repreh 1. The foolish pretences of hypocritical men in these days who take great pains to counterfeit Holiness for some poor worldly end as to get gain or credit and reputation among men Whereas Godliness it self is profitable for all things having all the promises made unto it both of this life and that which is to come If a Form of Godliness seems so amiable to men how much more Godliness it self how much more Godliness with the power of it Repreh 2. Those who cannot endure the Power of Godliness I know they talk much of that Power but if it exceed that pitch that measure they have set it they cannot away with it c. See Notes on Gen. 26. Thou art mightier Consolation There is a Power of Godliness c. See Notes on Titus 2.8 Ungodly lusts are powerful Vide ut supra Reason Why do the false Christians retain the Form and deny the Power of Godliness partly in regard 1. Of the Form 2. Of Godliness 3. Of the Power of it 1. As for the Form it 's outward and easie yea though difficult yet more willingly performed by the men of the later times than the Godliness it self 1. It 's outward and serves to gain men Reputation of being godly as to keep ones Church well to receive the Sacrament c. a good Christian 2. Outward Forms are easie and that 's a great argument to perverted nature which abhors what 's difficult proclives a labore ad libidinem 3. Though it be difficult as St. Peter saith Act. 10. Yea it s a yoke so heavy that neither they nor their fathers were able to bear it yet though it be so men are more willing to perform them than the Godliness it self This is evident by the many complaints which the Lord makes in many places of Scripture Esay 1. Psal 5. 2. As for the Godliness it self whether the fear of God or faith in Christ or the love of the Spirit they are all inward Duties and if these be performed aright then men will
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
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
cast a Bulwark a strong Fortress about themselves And how can they keep the Law but through the Lord Jesus the Son of God who fulfils the righteousness of the Law in us who walk not after the flesh but after the spirit Rom. 8. Yea the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Vulgar Latine is called Salvator Esai 26.1 We have a strong City even Salvator the Saviour whom God hath appointed for Walls and Bulwarks Yea him who is the Salvation it self as we render the word Would ye know how safe the City of the Saints and people of God is Hear then what the Prophet saith God hath made and set salvation it self for Walls and Bulwarks salvation it self compasseth the City round about Those who preserve themselves and trust in an arm of flesh for their Saviours are easily exposed to utter ruine and destruction But who can hurt salvation it self The Lord who is the Saviour and salvation it self He is for Walls and for Bulwarks redoubts and outworks Psal 18. See Notes on Psal 9. He himself is as the Hills about Jerusalem Psal 125.2 Whence proceeds the safety of that City Zach. 2.4 5. Manifold Examples having proved the truth of this Clodverus one of the French Kings being himself a Pagan whose Wife Clotildis was a Christian he being now engaged in fight with the Alemans and now ready to be routed he called upon the name of Jesus whom his Wife worshipped and promised to become a Christian if God gave him victory presently Conversa est belli alea The Alemans gave ground and were put to flight Yea holy Bernard makes the challenge Cui in periculis palpitanti trepidanti c. To whom now panting and trembling hath not the Lord Jesus hoped in and called upon presently expelled fear and given courage Who is there whom though now languishing and even despairing hath not the name of the Lord Jesus made even of weakness it self strong 3. He shall save his people from their sins What is sin Who are his people What is it to save his people from their sins And why must the Lord Jesus save his people from their sins 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever is against the Law of God is sin Dictum factum concupitum contra Legem Dei so it is defined But because the Lord Jesus is a perfect Saviour and he who is able to save to the uttermost Heb. 7.25 We must here understand all what ever induceth to sin as Temptation and whatever is the consequent and effect of sin as Wrath Death Hell Devil 1 Thes 1.10 And to wait for his Son from Heaven even Jesus which not delivered but delivereth us from the wrath to come And because to save imports not privation only from Evil but infers also the position Good as 2 Tim. 4.18 The Lord shall deliver me from every evil work and shall preserve me unto his everlasting Kingdom the chief good and all things conducing hereunto may be here understood by saving And whom doth Jesus so save but his people And who are they No doubt but the Jews the Israel of God his ancient people are here understood but so as an obedient people for such especially the Lord owns for his people otherwise whether Jews or Gentiles they are accounted of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 32.21 So he calls all Nations walking in their own wayes and so he calls the Jews Hos 1.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And through their fall salvation is come to the Gentiles Rom. 11.11 2. They are now become the Lord's people they are the true Jews Rom. 2. the true Israel Gal. 5.16 1 Pet. 2.9 10. Yet shall these return unto the true Israel Mic. 5.1 2 3. These are they whom Jesus saves from their sins it 's a word of very large extent and reacheth unto every kind and degree of evil from which the Lord Jesus saves his people and unto every kind and degree of good whereunto he saves them which he doth by his Sacrifice and his Spirit of Sanctification The Reason see in Notes on Matth. 8.14 and 1 Tim. 4.17 18. Obs 1. If Christ must save his people from their sins then is the nature of his people corrupt and such as wants a Saviour The whole need not a Physician but those that are sick they are in themselves lost whom he comes to seek and to save Obs 2. Man's lost condition is by sin alienati à vita Dei Strangers from the life of God Obs 3. The Son of God is the Authour of salvation nor is there any other name whereby we can be saved Acts 4.12 See Sermon on 1 Tim. 4.17 8. Obs 4. He saith not only from Punishment nor from Wrath nor from Hell c. but from Sins A perfect Saviour saves from all sin Now the Lord Jesus is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost or wholly Hebr. 7.25 Repreh 1. Those that are perswaded that they are saved already Repreh 2. Those who in a business of the greatest moment suffer themselves to be deluded by that grand Deceiver who deceives all the World See Notes on Hebr. 2.15 They perswade themselves that they have obtained the end of their hopes the salvation of their souls before they have yet used any means effectual for the obtaining of it Exhort To become the people of the Lord Jesus that so he may save us But is he not the Saviour of the whole World Answer 'T is true and it is the end of his Embassy John 3.17 who is called the Apostle or Ambassadour Heb. 3.1 Yet suppose an Ambassadour of a great Prince publish the will of his Prince to save an innumerable company of Captives and to pay the full price of their redemption yet that he require of them all and every one of them that they willingly forsake their Prison and follow him into their own Country And is it not a most reasonable condition that God the Great King Mal. 1. who will have all men to be saved propounds unto the captives whom Christ Jesus by his blood redeems that they come out of their Prisons that they come out of their Dungeon that they suffer their eyes to be opened 1 Pet. 2.24 Some have been so long in Prison that they are loth to come out What wouldest thou that I should do for thee saith our Lord to the blind man And wouldest thou be made whole So he speaks to him who had lien thirty eight years sick of an infirmity at the Pool of Bethesda Therefore it 's required That they be not unequally yoaked with unbelievers 2 Cor. 6.14 15. if so v. 16 17 18. And this is the Lords condition all along Ezek. 11.14 15 16. and 14.11 and 37.26 27 28. Zach. 6.15 Obj. But God hath his secret will and his will is not that all should be saved But he added unto the Church such as should be saved Acts 2. ult Thou hypocrite God hath not any secret will
the thing it self As for the name Hell it represents unto us 1. The common condition and state of the dead Gen. 37.35 Job 14.13 Act 2.31 2. The mortified ones dead to Sin Psal 116.3 1 Sam. 2.3 The dead in trespasses and sins Psal 9.17 The latter is here meant which is called by divers names in Scripture as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 6.5 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 69.15 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 115.17 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 6.5 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 23. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 107.14 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9. This number 7 c. See Notes on Luk. 12.4 5. 2. What is here meant by Hell Fire The word is Gehenna let us enquire into the name and reason of the name and nature of the thing Hell hath various names The story is well known which may discover the meaning of this word The Jews were wont to burn their Children unto Moloch See Notes on Luke 12.4 5. Gihinnom being now polluted by Josias who caused dead bodies to be brought thither and burned 2 Kings 23. according to the prophecie of Jerem. 32. This place being now become horrible and odious unto the Jews our Lord threatens them an inward judgement proportionable hereunto and here it's first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in imitation of the word Gihinnom as for the thing it self which we call Hell c. See Notes on Luke 12. The truth of this appeareth by many Scriptures but such as generally warrant this truth The wicked shall be turned into Hell and the people that forget God Psal 9.17 and more especially such as speak home to this sin of reproach What reward shall be given or done to thee thou false tongue even mighty and sharp arrows with hot burning coals Psal 120.3 Reason from consideration of the demerit and sin it self which leads to hell or to the day of wrath The Devil who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Slanderer he kindles his fire in the reproachful tongue whence Jam. 3.6 the evil speaking tongue is set on fire of Hell Iniquity it self is a fire whereby the wrath of God is kindled which burns to the nethermost Hell Deut. 32. when the wrath of God is kindled See Notes on Luke 12.4 5. Great reason there is from Divine Justice which the Lord hath ordained should take place in case of false witness Deut. 19.16 20. Now whereas he who saith to his Brother Thou Fool puts him by his testimony into an estate worthy of hell fire he himself putting his Brother in such an estate is judged by the Lord the just Judge worthy of the same condemnation which is due to such an estate This is the Law of God against perjured and false witnesses which Law condemns the partial and defective Laws of men or their undue executions When false witnesses and perjured persons are detected and found to be so what comes of it they are set upon a Pillory to shame them whereas indeed they are without shame or perhaps sentenced to lose their ears whereas perhaps they have lost them long before Their false witnessing takes away sometime the whole estate credit yea the life of innocent men The Law of the Lord is that the Judges should do to the false witness as he had thought to have done unto his Brother Would God that they who have power to make new Laws would take this into their serious consideration Doubt 1. But here it will be doubted whether such a penalty were due to such reproachful speeches as we have heard as Racha and Fool since we find that St. James useth the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with Racha vain man empty man James 2.20 And St. Paul calls the Galatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn foolish Galatians Gal. 3.1 Yea our Lord himself who giveth this Law in the Text. He calls the Scribes and Pharisees Fools and Blind Mat. 23. See Notes on Gal. 3. Doubt 2. But it seems a very severe judgement of God that a man for a word should be cast into Hell and why doth it seem so severe do we not consider that the most sins have their rise and beginning from words such are Blasphemy Cursings Revilings Swearing Forswearings Lyings false Witnessing c. And are these small sins which are expressed in words Is not the Supreme Divine Majesty offended by these Yea doth not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revengeful eye of God see through reproachful words into the heart full fraught with wrath and revenge whence proceed Murders Blood-shed Overthrows of Cities Nations and Kingdoms Behold how much wood a little fire kindleth Jam. 3.5 It is neither for the credit nor safety of this City that Children and Fools are permitted so frequently to play with it as they do and say they are in sport We might all be minded of this by our many late dreadful fires Iniquity burns like a fire but devours sinners the thorns and thistles of the Forrest Esay 9.18 Observ 1. An account must be made of words even of idle words of every idle word that men shall speak Mat. 12. By thy words thou shalt be justified and by thy words thou shalt be condemned we must stand or fall by them in the judgement of God how much more must an account be made of Lying Reviling and reproachful words These are reckoned up among the crimes which the Lord will judge Psal 50. Thou satest and spakest against thy Brother c. Observ 2. Incorrigible wicked and ungodly men are liable and in danger to be cast into Hell they are in danger to be cast-awayes See Notes on Luk. 12.4 5. 3. Incorrigible wicked men are liable or in danger of hell fire though they do not finally perish yet all are in danger of perishing Salvation is of pure Grace When man perisheth it 's imputed to the sin or the sinner himself The turning away of the simple slayes them 4. Natural death is not the last evil ibid. 5. There is yet some hope left even for profligate wicked men if they be not wanting to themselves our Lord saith that he that saith to his Brother Thou Fool is in danger is obnoxious or liable unto hell fire He saith not that he is already damned or lost and Luke the 12. our Lord saith not that God will certainly cast men into Hell but when he hath killed he is able to cast into hell and the reproachful person is in danger of hell fire Wherefore hath the Lord left these Acts in fieri and undetermined Is it not that every wicked man may lay hold of the opportunity be raised to hope of Grace and Mercy whereas danger by the nearness of an evil stirs 1. Fear 2. Hope 1. fear of the evil 2. hope of escaping the evil We find divers like Scriptures It may be the Lord thy God will hear the words of Rabshakah Esay 37.4 The Prophet Joel
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
pretend while the wolfish nature acts in them He foresaw that it would be more dangerous for those who fear the Lord to meet and speak one to another to their edifying in their holy faith Mal. 3. than for Assemblies of wicked men to harden one another in their wickedness He foresaw that the worship of Chemosh or Bacchus even by name would be more countenanced even by professors of the Gospel than the worship of the true God in Spirit and Truth That it would be more safe to worship the will of the Gentiles walking in lasciviousnesses lusts excess of Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surfeitings worshipping Chemosh or Bacchus Revellings Banquetings and abominable Idolatries than to live soberly righteously and godly in this present world Repreh 1. Those who when our Lord commands them not to fear those who kill the body they less fear losing any good on this side life as wealth credit ease c. Repreh 2. Those who fear the notorious and great spiritual Enemies which are destructive to their bodies estates credit c. but as for the less spiritual evils they fear them not they fear swearing open debauch'd drinking notorious profaneness for these and such as these are disadvantageous to their trading Who will deal with such a man But as for close hypocrisie and gainful falshood demure carriage lying and dissembling varnished with pretence of Religion and Holiness of these they are not afraid of these the Prophet speaks Take ye heed every one of his neighbour c. Jer. 9.4 5. yea they fear exceedingly lest they should do any good and thereby hope to merit lest they should be proud of their doing good And therefore they say that God would have the relicks of sin remain to humble them There is no such Scripture but they believe it They fear not the spawn and relicks of sin whereas indeed these are most to be feared for the little leaven leavens the whole lump See Notes on Phil. 2.8 Therefore it is good counsel Cant. 2.15 whether Christ or the Spouse gave it Take the foxes the little foxes the subtle deceitful lusts while they are little and have their holes in the deceitful heart if they grow bigger they kill the grace of the Lord as Herod the old Fox as our Lord called him beheaded John the grace of the Lord in the prison In Spiritual things the least evils are most to be feared when they grow great they become one with us and there 's no resisting of them If we be wise we fear a little fire in the house though kindled but in a little straw and we study then to quench it if it grow bigger it will prove too strong to resist it And iniquity burns like a fire Isa 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much matter or wood doth a little fire kindle and consume The Mariner stayes not till the hull be full of water but stops a leak timely and if we be wise we will principiis obstare withstand the beginnings of evil before the floods of ungodliness prevail and come in into the Soul Psal 69.1 lest concerning faith we suffer shipwrack Observ If therefore we must not fear those who kill the body we must not fear those who persecute us revile us say all manner of evil sayings of us for Christ's sake But alas saith the poor Soul I am not able to endure the scoffs and jeers of Ishmael There have been ever in the world as genuine Disciples of the Father and Christ so likewise a generation of close hypocrites and of open prophane persons and both these oppose the Truth of God and those who practice it Thus in the dayes of our Lord in the flesh there were Scribes and Pharisees Hypocrites and there were prophane and loose Sadducees and Christ's Disciples opposed by both And the like three sorts there are among us at this day the Pharisees oppose thee with their outside holines and thy righteousness must exceed the righteousness of the Scribes and Pharisees these are afraid this day The sinners in Sion are afraid fearfulness hath surprized the hypocrites and let them fear who are guilty The righteous is as bold as a Lion he walketh righteously the Word is in righteousness in inward and outward righteousness Isa 33.14 15. The prophane sort of people oppose thee with their open prophane and wicked life these are rampant at this day when hell is broke loose a Generation of men who by their debaucht drunkenness scoffing and deriding the true people of God most dishonour God and the King when they would seem by their lewdness most to honour them nor is it for the reputation of some otherwise seeming grave persons to have been exemplary herein But let Ishmael scoff it hath been a time of great anguish distress and pressure and the hearts of men ready to sink into despair which yet might have been improved to the best but was abused unto gross hypocrisie by many it was then seasonable to erect and raise up the weak drooping spirits of good men with hope of some better thing But now blessed be the Lord for ever there is a door of hope opened in the valley of Achor i. e. in the depth of trouble so the valley of Achor signifieth when now men were even ready to be swallowed up of despair As the Poets say of Pandora her Box that when all manner of diseases were broken out of it there was lux spei in ima pixide hope in the bottom of the box The body of the Church and Common-wealth was full of bruises and putrified sores and now thought to be incurable then hope remained in a Sovereign Remedy which hath been made use of Now as the danger was great lest the Soul before in so great an agony should sink into despair so the danger is now no less that the Soul elevated by hope should rise to presumption Moses Deut. 24.6 forbids to take the upper or nether milstone to pawn See Notes on Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not high minded but fear Rom. 11.20 The words of the Preface have another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will demonstrate unto you it 's the most firm and certain kind of proof of all other demonstration and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the cause such as this is In the affirmative direction we have 1. A Preface unto the Precept 2. The Precept it self 1. The Preface to the Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shew unto you whom ye shall fear Which Preface may we considered either absolutely and in it self or with reference unto the preceding or following words Such Prefaces are for the raising our thoughts and expectations of something I will tell you what I will do to my vineyard He who speaks thus to us implyes that he hath somewhat to say which concerns us and because knowledge is that wherein every one would excell another every one desires to know and therefore we willingly listen
some why a few for answer to this doubt we must here distinguish between Christ in the flesh and in the dayes of his flesh and Christ in the spirit and his dayes in the spirit It is true that the Word being made flesh is straitned and such as the flesh is such also is the letter to the spirit and as the one so the other straitens it and obscures it that it is received and believed but by a few It 's said when all the Disciples forsook Christ at his passion the Church was resolved into the Virgin Mary and St. John But Christ in the dayes of his spirit is enlarged and far more believe on him and receive him this was figured by Joseph Exod. 11. All the Sons of Jacob were Seventy and Joseph died and all his Brethren and that Generation after Joseph's death the Children of Israel were fruitful and encreased abundantly they encreased like fish While the Lord Jesus the true Joseph lived his believers were but few but according to his own prophesie Joh. 12. When I am lifted up I shall draw all men to me Peter the fisher-man and fisher of men caught them by thousands Act. 2. And the reason is where the spirit of the Lord is there is liberty and largeness And those who preached Christ had Commission to go forth into all the world Matth. 28. and Rom. 10.18 Their sound went into all the earth and their words unto the ends of the world And he who receiveth you receiveth me Faith is offered unto all by the Lord in that he hath raised up Christ from the dead Act. 17.31 In the dayes of Christs Spirit they who have pierced him and wounded him and slain him in their ignorance they look upon him whom they have pierced and crucifie their sins whereby they had crucified Christ believe on him receive him All which is a just upbraiding of this present Generation who receive not the true Christ of God but rather his enemy as our Lord tells the Jews Joh. 5.43 I am come in my fathers name and ye receive me not when another shall come in his own name him ye will receive The Son of God comes in his Fathers name nature being power authority to fulfill all the promises which in Christ are Yea and Amen to be Immanuel Wisdom Righteousness Power Mercy c. Such a Christ this Generation receives not But if another a false Christ come in his own name as an envious Christ a proud Christ a covetous Christ a wrathful Christ i. e. such a Christ as will bear with and likes well all these and account them very good Christians this is Antichrist and he proves it vers 44. How can ye believe who receive honour one of another and not the honour that comes of God only How can ye believe who are envious and esteem not the love of God i. e. Christ Col. 1. proud and not humble Matth. 11. wrathful and not meek as Christ Matth. 11. Repreh The vain conceit of too many in this Generation that they have received Jesus Christ and believed on him that he hath done and suffered all things for them and that his obedience and righteousnes avails before God to all intents and purposes as effectually as if they themselves had done and suffered the same in their own persons Whence proceeds this vain perswasion but from abundance of self-love and a strong imagination Say you so but doth not the Apostle say Christ died for me and gave himself for me Gal. 2.20 It is true St. Paul saith so and wherefore did Christ die for him was it not for this that he being dead unto sin should live unto righteousness 1 Pet. 2.24 And wherefore did Christ give himself for him was it not that he might sanctifie him and cleanse him by the washing of water by the Word Ephes 5.26 O when will men leave citing the Scripture as the Devil did Matth. 4.6 Is thy case the same with St Pauls his former words are I am crucified together with Christ Is it so with thee then hast thou crucified the flesh with the affections and lusts I live saith St. Paul yet not I but Christ lives in me and the life which I live in the flesh I live by the faith of the Son of God who died for me and gave himself for me And is this thy case it is much to be feared that thou layest claim to what Christ hath done for thee but art slow enough in performance of thy duty unto Christ There are many Scriptures so made to our mouths as this is that if we can but pronounce them whatever our condition is we are perswaded by a strong fancy and self-love that they belong to us when indeed the case is much otherwise When Christ is received by such imagination he brings no comfort with him but fear and perplexity as Matth. 14.26 When the Disciples saw Christ walking on the sea they were troubled saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a fancy But he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn be of good cheer as they turn John 16. They were much for good cheer the word signifieth confidite fiduciam habete have faith and confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there 's a sure ground of faith and confidence and receiving Christ no fancy but a real being When he was come into the ship the wind ceased and when we receive him not a fancy instead of him the flood of ungodliness ceaseth and the evil spirit is quieted and there followeth a great calm Consol Though some and they but few received Christ yet let not those few despair because few there may be many more than thou knowest of Elias thought he was alone when the Lord told him he had many thousands besides him though but few the Lord takes care of those few Act. 16. Paul and Silas are called by a Vision into Macedonia and there to Philippi and the work that the presidential Angel invited them to is only Lydia and afterward the Gaoler yea the divine wisdom preventeth those who desire her yea she goes about seeking such as are worthy of her sheweth her self favourably unto them in the wayes and meeteth them in every thought Wisd 6. And the wisdom of God confirms this The true worshippers worship the Father in spirit and in truth and the father seeketh such to worship him Joh. 4.23 3. So many as received him to them he gave power to become the sons of God even as many as believed on his name Wherein we must enquire 1. What these Sons of God are And 2. How the Lord Jesus gives power to those who receive him to become the Sons of God The Sons of God are Natural Adopted 1. The Natural he is to whom the Father saith Thou art my Son this day have I begotten thee Psal 2. 2. The Adopted Sons are here to be understood to whom the Lord gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Power Right Authority
Christ He must increase but I must decrease The Voice stirs up the hearing that the Word may be received So St. John stirred up the attention of the Jews that Christ might be received These are resemblances of St. John unto a Voice fit enough but not so full as this St. John the Voice comes between two words 1. the one Spiritual 2. the other Bodily The Voice ye know naturally is between two words 1. the one inward 2. the other outward 1. The inward word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we call verbum mentis the notion or thought of the mind the thought of the heart as St. Peter calls it Act. 8. This thought may be and is before 't is made up into an outward word which is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verbum oris the word uttered by the mouth the Voice in the middle of these two words is vehiculum intellectus the charriot of the understanding which conveighs the meaning of the inward word now made up into an outward expression unto the ears of the hearers which before lay hidden in the heart the resemblance is as fit as may be Christ according to his Divine Nature is verbum in corde patris such unto his Father as our inward thought and intention unto our heart Christ being born and become man is made up as it were into an outward word and uttered by the Voice and that Voice is St. John Let not any man think that this is an imagination or violent and forced 'T is a resemblance which the Holy Ghost it self seems to aim at Joh. 1. where the Evangelist 1. describes the inward Word In the beginning was the Word and the Word was with God and God was that Word the same was in the beginning with God Then 2. Before this essential and eternal Word was to be uttered he describes the Voice whereby it was to be uttered There was a man saith he sent from God whose name was John the same came for a witness to bear witness of the Light that all men through him might believe as the Voice bears witness of the Word vers 6. c. having described the Voice The Word saith he was made flesh and dwelt amongst us or in us St. John then he is the Voice for the Word cryes in the Voice and Christ in St. John And so we have found 2. Who this Cryer is 't is God 't is Christ that cryes But how can God be said to cry As there is an outward Cry and Cryer so also there is an inward an outward and an inward ear proportioned to them both such therefore as the outward Voice of the Cry or Cryer is unto the outward ear such also is the inward Word and Cry unto the inward ear 1. Outwardly God hath cryed in all men which ever have spoken any Divine Truth from Heaven even from the beginning Catena in Matth. 3. 2. Inwardly God cryes by his Inspiration and Revelation of his Will unto men sometimes by way of information and instruction 2. sometimes of check and reprehension 3. sometimes of complaint 4. sometimes of consolation Hitherto are to be referred all the Acts of Conscience which are nothing else but Gods cryings in the soul according to which we may understand that 1 Pet. 3.18 19. By the spirit Christ went and preached or cryed the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the spirits which are in prison Thus also Wisdom or Christ cryes without she utters her voice in the street she cryes in the chief places of concourse in the openings of the gates in the City she utters her words Prov. 1.20 21. Joh. 18.20 And doth not wisdom cry and understanding put forth her voice c. Prov. 8.1 2 3 4. Now because we are wont to all and cry to those who are afar off or else to those who are asleep deaf naturally or wilfully stop their ears God calls and cryes unto us afar off from him by nature further by sin which makes a great separation Isa 59. which makes us deaf and if we add hereunto wilful deafness then this crying is complaining 3. The voice of this Cryer was John the Baptist who is here said to be the voice of a Cryer in the wilderness That stands like a common term between the first and second part of the Text and may well agree with both 1. With the first in the historical sence 2. With the later in the mystical and the Prophet Isaiah repeats it Isa 40.3 1. According to the historical sence St. John was the Voice of a Cryer in the Wilderness where he was brought up and lived till the day of his manifestation unto Israel Luk. 1.80 the Divine Wisdom so ordering it that hither he was conveighed by his Father Zacharias lest he should be slain with the children whom Herod slew in Bethlehem Matth. 2.16 though the Tyrant put Zacharias his Father to death for concealing of him Matth. 23.35 for that Zacharias is here meant who was the Father of John the Baptist according to Nicephorus and others The same Divine wisdom ordination and appointment may be accounted sufficient reason why St. John was thus imployed especially if we shall add hereunto the ends why God thus imployed him which are the two Offices of St. John whereof 1. The first is a Prodromus or Usher to go before the face of the Lord. 2. The other of an Harbinger to prepare his way before him Ye have them both Luk. 1.76 for as Kings and Princes had anciently and yet have their Anteambulones or Ushers to go before them to declare their Majesty so likewise anciently they whom Kings would honour had their Heralds and Cryers to go before them and proclaim their honour Thus the good Pharaoh honoured Joseph as preferring him to be Lord of his house and Ruler of all his substance Psal 105.21 so by causing him to ride in the second Charriot which he had and they cryed before him saith the Text Bow the knee Gen. 41.43 The like honour we read Ahasuerus did to Mordecai causing him to be clad in Royal Apparel to ride upon the Kings Horse and to proclaim before him This shall be done to the man whom the King delighteth to honour For such both these Joseph and Mordecai were Types of Christ whom God the Father highly exalted as Pharaoh did Joseph and gave him a name above every name so that at the name of Jesus every knee should bow Phil. 2. And hath raised him to great honour as Ahasuerus did Mordecai having committed all judgement or rule unto the Son that all men should honour the Son as they honour the Father Joh. 5.22 23. So David cryes before him Ride on because of the word of Truth c. Psal 45. And as these were Types of Christ so their Prodromi their Cryers before them were Types also of St. John who is here described to be vox clamantis in deserto he describes himself so Whence observe with me the
our conformity thereto This is the narrow way Matth. 7.2 Esdr 7. I am the door Joh. 10.7 The new and the living way Heb. 10.20 Observ 2. This discovers a great deal of hypocrisie which with the blind world goes for righteousness and holiness Thou that art called by the name of Jacob answers not to that name Thou hast a name that thou livest Revel 3.1 and art dead Life entred in by righteousness This is the Apodosis and Reddition Here are four questions for explication 1. What is here meant by life 2. What by righteousness 3. What it is for life to enter 4. How did life enter in by righteousness Prov. 12.28 In the way of righteousness is life These two phrases are used promiscuously 1. That life enters in by righteousness And 2. That by righteousness we enter into life The former is here understood the other is express Matth. 18.8 9. to enter into life And 19.17 If thou wilt enter into life keep the Commandments So to be in Christ and Christ to be in us and many the like So we may be said to enter into peace Esay 57.2 and joy Matth. 25.21 and into glory Luk. 24.26 and into the kingdom of heaven Matth. 7.21 When yet all these are in us The Reason is from that through and intimate Union of spiritual things And accordingly I shall use the phrase promiscuously that life enters into us or we enter into life by righteousness 1. The life here must be opposite unto death As therefore the death is natural so is the life Prov. 16.31 2. As it is inward and spiritual a dying from the life of God in us So is the life also spiritual and inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recovering of the life of God and living unto God 2 Cor. 5.15 3. As that is the whole curse following upon sin and death So is the life the whole blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself who is not the blessing only but plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast made him most blessed Psal 21.6 In all these respects we may understand the wise man Prov. 12.28 In the way of righteousness is life Rom. 5.18 The Apostle hath both parts of this similitude full 1 Cor. 15.21 22. Since by man came death by man came the resurrection from the dead Here are three things considerable 1. That whereinto entrance is made the world 2. That whereby it may be made righteousness 3. That which enters life 1. By righteousness is here understood both 1. That which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justification which is by faith in the blood of Christ Rom. 3.22 26. Thus reconciliation is made by the death of Christ vers 10. And 2. That which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.13 18. This is made ours by faith vers 1. being justified by faith That is made ours by conformity unto his death Rom. 6. 1 Pet. 2.24 By this righteousness life enters As by the real transgression and propagation of the sinful nature from Adam unto his seed and posterity Death followed upon his seed and posterity So by the real transfusion of the righteous Spirit from the second Adam unto his posterity and his seed as it is called Esay 53. righteousness and life followeth unto them So expresly Rom. 5.10 18. Reconciled unto God by the death of his Son we shall he saved by his life This we have also fully testified 2 Tim. 1.9 10. Take an illustration of this wrought in the less world by what the God of Nature works in the greater As by the cold condensing spirit the free passages of the water and the earth are stopped and a kind of deadness followeth unto them So by the spirit of iniquity the love grows cold and obstruction is made of the free Spirit of Life But as when the God of Nature sends out his word and melts them he causeth the wind to blow and the waters to flow Psal 147.18 So the God of all grace sends forth his essential word and causeth his Spirit to blow and dissolves that deadness in us So that the law of the Spirit of Life which is in Christ Jesus makes us free from the law of sin and death Rom. 8.2 How The same way that the first Adam brought death upon himself and posterity The same way the second brought righteousness and life Observ 1. Life natural spiritual and eternal are inward things eternal life abiding in him 1 Joh. 3.15 This is negative but what positive proof have we 1 Joh. 5.11 12. God hath given us eternal life and this life is in his son who is the way the truth and the life and he who hath the Son hath life c. Observ 2. Hence we may discern between the true heavenly life and that which is only a shew and semblance of it 1. The true heavenly life enters in by righteousness 2. It 's a life usher'd in by a precedent death If ye by the spirit shall mortifie ye shall live Observ 3. Here is a salve for the most deadly sin a remedy for the most extreme malady A cure even of death it self This was signified by those cures wrought by the Lord Jesus and his Apostles Most of the diseases were either almost or altogether incurable that blindness of the man Joh. 9. was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some blindness by casualty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Leprosie is very hardly cured They say when the Fever and bloody Flux meet they are incurable they met in Publius Act. 28.8 The man was lame from his mothers womb whom Peter cured Act. 3.2 but because some lameness in children may be helped before the joynts be setled it 's noted Act. 4.22 that the man was above forty years old on whom this miracle of healing was shewed and therefore he was naturally incurable But the cure of a dead man mortuum curare 't is reckoned among the opera inania and labour in vain Hence ariseth the glory of the great Physician the Lord Jesus Christ the Physician of souls A strange cure of Death by Death Extinguunt ignibus ignes The fire of concupiscence by the fire of love O death I will be thy death By Theriaca the Vipers poyson is dispelled 1 Macch. 6.46 the great beast which Eleazar slew cost him his life and Sampson by his death overcame his enemies Heb. 2.14 Repreh Those who seek to enter into life bliss and happiness yet not by righteousness they live in their sins yet hope to enter into life These are without the door like the blind Sodomites they could not find the door Gen. 19. nor shall they find it Our Saviour tells of such Luk. 13.24 Others imagine themselves into the life and enter not in by righteousness these our Lord calls thieves and robbers Joh. 10. There is a night thief and a day thief The night thief doth evil and hates the light Joh. 3. The day thief the prophane person that rebels against the
lusts of the flesh the lust of the eyes and the pride of life vers 16. These are all that are in the world and these are the summ of all Moral old things Besides if Gods Creatures which are made of nothing because made of nothing propend and incline to their old nothing again Surely our Creatures if so we may call our sins they are of nothing and must tend to nothing Isai 41 24-29 2. A second Reason is in regard of the New Creature for the New Creature works out of it self whatsoever is contrary to it self As the Fountain purgeth it self from all filthiness mud and dirt and sends it downward and all Unctions uncleanness and work it upward and the New Wine settles the lees downward and purgeth upward all oily filthiness contracted from the nastiness of those who tread the Grapes Even so the New Creature purgeth it self from all polution of flesh all earthly all fleshly uncleanness and spirit all spiritual wickedness that old leaven that sowres all our actions and makes us swell with spiritual pride And therefore the Apostle exhorts the Corinthians 1 Cor. 5.6 7 8. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for Christ our Passover is sacrificed for us therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth 3. In regard of God the ancient of dayes who mainly opposeth himself against these Moral old things which oppose themselves against God all sensual and carnal lusts for God is the avenger of all such 1 Thes 4.6 All spiritual wickedness as that spirit of Antichrist which opposeth and exalteth it self above all that is called God and is worshipped whom the Lord shall destroy with the spirit of his mouth 2 Thess 2 4-8 Against all these Moral old things the Lord mainly opposeth himself His eyes are set against the kingdom of sin or sinful kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 9.8 He shall tread that old Serpent called the Devil and Satan under the Saints feet Rom. 16.20 And he commands us to put off concerning our former conversation the old man Ephes 4.22 and to mortifie our earthly members Col. 3.5 And that which he commands us to do that he promiseth us power and assistance to do Behold I give you power to tread upon Serpents and Scorpions and all the power of the enemy Luk. 10.19 The lofty City the City of the Old Man he layeth it low he layeth it low even to the ground he bringeth it even to the dust the feet shall tread it down even the feet of the poor and the steps of the needy Isai 26.6 Zach. 10.5 Whence it is most evident that it is not the will of God that any one of these old things should remain but that every one of them should perish and pass away indeed he permits them and of them some rather than other otherwise they could not be But for the better understanding of this we must know there are diverse degrees of permission as there are diverse kinds and degrees of sin Idolatry is one of the greatest sins and that which seems of all other to be most hated of God yet there are degrees of Idolatry for it is either 1. The worship of a false God against the first Commandment Or 2. The false worship of the true God against the second Commandment Acccording to these degrees of sin there are degrees of permission of sin in God for though God hate loath and abominate all sin and all and every degree of sin yet according to the diverse kinds and degrees of sin Gods hatred of sin and permission of sin is proportioned so that God hateth the greater sin more and permits it less and hates the less sin less and permits it more For Example The worship of Jeroboams Calves was a great and abominable sin the worship of Idols yea of Devils a sin which provoked Gods wrath exceedingly against his people wherewithal Jeroboams name is branded that he made Israel to sin Yet it is the Opinion and Assertion of some of the Jews grounded upon Exod. 32.34 In the day when I visit I will visit their sin upon them That God after the first making of the Golden Calf by Aaron never punish'd Israel but in the punishment there was ever a limb of the Calf Notwithstanding howsoever really and in truth it were a very great sin and they truly Idolaters yet because they pretended the worship of the true God amongst all the Idolaters who worshipped false Gods it was a less sin than the worship of Baal which was a false God And therefore God and Baal God's worship and Baals God's servants and the servants of Baal are often opposed as elsewhere so specially 1 King 18.21 For the clearing of all this See 1 King 16.30 33. Ahad did evil in the sight of the Lord above all that were before him for it came to pass as if it had been a light thing for him to walk in the sin of Jeroboam the son of Nebat that he took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal and worshipped him and he reared up an Altar for Baal and made a grove And Ahad did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him So that it 's manifest that the worship of the Calves was a less sin than the worship of Baal Yet when I say that God permitted that sin of the Calves or might seem to allow it or wink at it at least for a time I mean not that God did any way no not in the least degree approve or like of that gross palpable and abominable sin as if it were good or had any degree of goodness in it but only seemed a while to connive at it that he did not punish the Authors of it but patiently endured them suffered or bare or permitted the sin as a less evil than the worship of Baal or than no worship no acknowledgement of himself at all That we may the better understand this we must distinguish between the Church in the infancy and nonage of it and in the growth and more perfect age of it and the different providence of God in respect of both The Church of the Jews was but the child-hood and nonage of the Church So saith the Apostle Gal. 4. And therefore God led it as Jacob led his Flock Gen. 33.13 14. The children are tender and the flocks and herds with young are with me And if a man should over-drive them one day all the flock will dye I will lead on softly according as the Cattle that goeth before me and the children are able to endure It is in the original I will drive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foot by foot according to the foot of the cattle and according to the foot of
crucified in the Galatians 2. Jesus Christ was evidently set forth crucified in the Galatians 3. The Galatians did not obey the truth 4. Some or other had bewitched them that they did not obey the Truth 5. The Apostle for this reason calls them foolish Galatians This is a hard saying who can bear it But That this may appear to you we must enquire 1. What crucifixion is And 2. How the Lord Jesus was crucified 3. How and whether he was crucified among the Galatians or in the Galatians Crucifixion is that painful that lingering that shameful and that aâ—cursed death of the Cross unto which Christ humbled himself and became obedient unto Philip. 2.8 This painful lingering shameful accursed death of the Cross the Text saith our Lord suffered among the Galatians How among them Our English word among is borrowed of our Neighbours the Low Dutch word gemengt that is mixt or mingled so that some where in that Region of Galatia this was done and accordingly Martin Luther turns the word unter inter sometimes between us or among us so Piscator so the Low Dutch but they put in the Margin or in you and the French Bible and the Italian and Spanish Bibles all our Latin Translations that of Erasmus that of Castellio that of Beza only the Vulg. Latin hath in vobis in you All our English Translations Tyndal Coverdale and three others except one English Manuscript which hath in you And what else I beseech you signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and in vobis in the Latin but in you in plain English But how do they make it good that Christ was crucified among the Galatians The Evangelists tell us He was Crucified in or near Jerusalem without the Gate and how then among the Galatians Galatia was a great way off Jerusalem It will make somewhat toward the opening of this Truth if we enquire what these Galatians were and where they dwelt They are said to have been a people which descended of the Gauls called therefore Gallograeci but first Gomoritae from Gomar the Son of Japhet saith Josephus lib. 1. They were Scituate in the Lesser Asia between Pamphilia on the South on the East Cappadocia on the North the Euxine Sea saith Ptolomy in his first Table of Asia These are the people among whom Christ was Crucified But how could this be that Christ should be Crucified at Jerusalem and yet among the Galatians Our Expositors have much ado to bring both together One and he no mean man answers thus Although Christ was Crucified at Jerusalem yet saith he Paul tells us then by my preaching his Passion Life and Cross He hath been so lively set forth that ye might even see him before your eyes as evidently as the Jews saw him on the Cross at Jerusalem among you saith he lately in your age as it were before your eyes and perhaps some of you at that very time were present at Jerusalem and beholding Christ on the Cross among you i. e. in your age in your time or in you saith he that is in vicina via near you in Judea almost among you and before your eyes Crucified I could weary you and my self too with the shifts that some both Ancient and Modern Expositors have found out to bring Galatia and Jerusalem together which are at least ten dayes journey one from other O Beloved how little hath Christ been known or yet is he known according to the Spirit how few of that multitude who repute themselves Christians can truly say with St. Paul Though I have known Jesus Christ according to the flesh yet now I know him so no more 2 Cor. 5. for is not Jesus Christ the wisdom of God and the power of God 1 Cor. 1. Is he not made unto us Wisdom Righteousness Sanctification and Redemption Is not the Truth in Jesus the putting off the old Man and putting on the new Ephes 4. Know we therefore that Christ is crucified and slain divers wayes 1. In Adam when his innocent Nature in us is murdered Revel 13.8 and all that dwell upon the earth shall worship him whose names are not written in the Book of Life of the Lamb slain from the foundation of the world 2. Crucified in the flesh upon the Cross 1 Cor. 15.3 Christ died for our sins according to the Scriptures 3. In the Spirit as often as his good motions are suppressed in us For such crucifie to themselves the Son of God afresh and put him to an open shame Hebr. 8.6 So that it will be no hard matter to declare how Christ was Crucified in the Galatians nor will it be very difficult to find out yet even now where our Lord both was and is daily crucified and by whom alas poor Pilate was not the alone crucifier of Christ And first how can Christ be said to be crucified in the Galatians To which I answer when they yielded not unto the motions of his Spirit in themselves but withstood them resisted them when they withstood the holy inspirations of Christs Spirit striving with them when they grieved when they quenched the holy fire in themselves when they yielded unto the inward Antichrist usurping a power in them for both cannot live together Thus Vatablus explains the Vulg. Latin in vobis inter vobis spiritus sanctus c. Isai 53.5 He was wounded of our transgressions and bruised of our iniquities But can the true Christ of God be crucified and slain The Divine Image saith holy Bernard Non est deleta sed obruta it is not wholly wiped out but overwhelmed The sacred Emblem represents unto us in the Lion Rampant the Devil above and the Lamb below trodden under foot but looking up and expecting when he shall be owned and restored mean time as to them in whom he is crucified he lies as utterly dead for thus the Prophet Isa 59.14 tells us that Truth is fallen in the street what street is that Lata licentiosa carnalium vita saith Hierom that broad street and licentious way and life of carnal men which is that which St. John tells us of Revel 11.8 that the two witnesses the Law and the Prophets which witness of the Righteousness of God Rom. 3.21 They lye dead in the street of that great City which St. Austin understands to be the Devils City which is spiritually called Sodom and Aegypt where also our Lord was crucified Observ 1. Hence it follows that Christ is in all men either dead or alive either crucified or glorified Observ 2. Christ is and lives in Believers Col. 1.27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of Glory So 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates And indeed how can Christ be and live otherwhere than in his believers since
he works all their works in them Hence the true believers have their Name and are called Christians from Christ in them and although denomination may possibly be from somewhat that is without a man as from his effects as Tully said Verres had his name ab everrendo from rooting up all whereever he came yet no man is said to be strong but from strength within him nor wise but from inward wisdom nor righteous but from inward righteousness nor good but from goodness in himself in a word a man cannot be called a Christian Man but from Christ in him who is the goodness the righteousness the wisdom the strength and power of God Observ 3. Hence it follows that there is an inherent an inward righteousness in the Believers of Jesus Christ This I proved at large when I opened and vindicated lately that mistaken and mistranslated Text Heb. 10.34 which is to be read thus Knowing that ye have in your selves a better and more enduring substance Here we might reprove those who own not nor acknowledge the Lord Jesus Christ so near them as to be in them Axiom 2. Jesus Christ was evidently or before their eyes set forth crucified in the Galatians Since it 's certain that Christ was not set forth before their eyes outwardly as all agree by their eyes then must here be meant their minds or the eyes of their understanding as Ephes 1.18 But how do we understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn set forth Not to trouble you with an old errour arising from a misunderstanding and false reading of the word the Latin word prescriptus for praescriptus Two wayes there are which seem more probable 1. That the crucifixion and death of the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was set forth by the Sacrifices and Ceremonial Services of the old Law as also by the Prophets 2. That by the preaching of the Gospel and administring the Sacraments the Lord Jesus was evidently declared and set forth as if he had been crucified before their eyes and both these wayes sufficiently declare the meaning of the Apostle here and both these wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Christ was written of in the holy Scripture and set forth in writing before us Moses wrote of me saith our Lord Joh. 5.46 and we have two places in the margin Gen. 3.15 Deut. 18.15 whereas indeed in all his writings especially in the Ceremonial Law in all the Sacrifices c. Moses wrote of Christ so did all the Prophets and David and other Pen-men of the Psalms as our Lord saith Luk. 24.44 And he said unto them these are the words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me for so Moses wrote of Christ Joh. 5.46 For saith our Saviour Had ye believed Moses ye would have believed me for he wrote of me and what he wrote as also the Prophets Christ himself declared that they were fulfilled Luk. 24.44 as before And why must the Lord Jesus Christ be thus evidently set forth crucified in them The Divine Wisdom judged this a powerful and efficacious means to beget Faith Luk. 24.46 47. Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day and that repentance and remission of sins should be preached in his Name among all Nations and that for the obedience of Faith Rom. 16.26 also to beget love and obedience and conformity unto his sufferings John 12.32 33. And I if I be lifted up from the earth shall draw all men unto me 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Note here a ground which zealous Antiquity took for pourtraying painting limning engraveing and carving Crucifixes and Images of the Lord Jesus Christ in the flesh which if they had been used to no other end than what is expressed in the Text evidently to set forth Christ crucified in them as at this day such Images are used in some Protestant Churches I believe they would not have given any great offence to wise men But when afterward they began to be abused to kissing adoring and worshipping then began that dispute which long time troubled the Church whether Images should be tolerated in Churches or not Yea when the zeal for Images grew so hot that it was positively affirmed for truth that not only the Image of Christ was to be worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they understand Divine worship but the Cross also was to be worshipped with the same such Images and Pictures then grew dangerous and pernicious so that it was high time to remove them and take them out of the way Mean time that came to pass which is wont to do in almost all Controversies Veritas altercando amittitur Truth is lost with striving for it The doctrine of the Cross and how Christ is crucified in us and how we ought to be crucified with him this necessary doctrine became almost altogether unknown Observ 2. The Apostle may speak this as truly to us as to the Galatians for although it be most true that the Lord Jesus Christ suffered by the Jews on the Cross at Jerusalem yet is it as true that he hath and I fear yet doth suffer all the world over It is true that Pilate and the Jews are wont to bear all the blame though we are our selves as guilty as they if we continue in our sins Observ 3. And it is as true that the Lord Jesus is evidently set forth before our eyes even crucified in us for so he may seem really and in effect which is the truest word to speak to every one of us from off his Cross Weep not for me but lament your own sins Saul Saul why persecutest thou me O Man remember from whence thou art fallen and do thy first works Observ 4. Hence it appears what the Lords end hath been and yet is in exhibiting outward manifestations of his Truth To what end does he shew us things without us but that we should look for the like things within us Before our eyes Jesus Christ is evidently set forth crucified in you Zach. 12.10 They shall look upon me whom they have pierced saith the Father and they shall mourn for him as he that mourneth for his only Son they have pierced the Father and the Son the Father in opposing his attractions and drawings by his Law his Teachings his Corrections and they have pierced the Son in that they have grieved his holy Spirit they have crucified him afresh This is done in the valley of Megiddon when they are humbled by the preaching of the Gospel
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
Lord speaks and writes with the finger of his Spirit in the heart what before his speaking is contained in Books and Writing when the Lord comes he turns to speaking Jos 15.15 Observ 2. Jesus is the Lord Hence it follows that all manner of submission and obedience active and passive in doing and suffering is due unto him Mark 28.18 All power is given me c. I am the Lord what then Go ye therefore and teach all nations c. teaching to observe all things 1 Sam. 3.18 When Samuel had foretold the utter ruine of Ely's house It is the Lord saith he let him do what seemeth him good So Job 1.21 The Lord gave and the Lord hath taken away Exhort If this Salvation be spoken by the Lord it 's but reason that it be heard by us I will hearken what the Lord will say Psalm Pray unto him speak Lord for thy Servant heareth Observ 1. It is no dishonourable employment to speak the Gospel it is the great Salvation the Gospel of Salvation Eph. 1.3 even the Lord himself was not ashamed to preach it yea to be the first that preached it Solent res magnae per magnos expediri And therefore the Apostle I spake to you Gentiles inasmuch as I am an Apostle of the Gentiles I magnifie mine office Rom. 11.13 Rom. 15.15 16 17. A work worthy the Son of God What more worthy of Jesus Christ than to save 1 Tim. 4.16 Take heed to thy self and to thy Doctrine continue in them for in doing this thou shalt both save thy self and those that hear thee Nor is this peculiar and proper to the Minister James 5.19.20 It is a common Salvation and that which may be wrought instrumentally and ministerially by every Believer toward another which was principally and first spoken by the Lord a business not unworthy of the Lord Jesus Observ 2. The Gospel therefore must needs be a word of truth being spoken by Christ himself the Amen the faithful witness Eph. 1.13 Col. 1.5 reproves our great unbelief Esay 53.1 Our hearing and to whom is the arm of the Lord reveiled Gal. 3.1 2. The great Salvation was confirmed unto the Hebrews by those that heard the Lord. These words are a further publication of the Gospel and a confirmation of it Wherein enquire we 1. what is meant by the confirmation of the Gospel 2. What 's meant by the hearing of the Lord. 3. What is to be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto us 1. What is meant by the confirmation of the great Salvation The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Salvation or the Gospel of Salvation was confirmed it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be founded sure and laid as a firm and sure foundation The Septuagint have by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to establish or settle as a Law is setled or established unto which they oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annul or abolish a Law Psalm 119.28 They have by it also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is much of the same signification Psalm 41.12 So that the Metaphor may be taken from a building strong and firm whose foundation is surely laid or from the making of a Law so sure that it cannot be changed 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth to hear and that both with the outward and inward senses there need no example of the first it is so ordinary Of the second Gen. 11.7 Let us confound their language that they may not undestand one anothers speech The word â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may not hear Gen. 42.23 They knew not that Joseph understood them the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Joseph heard them The like Esay 36.11 It signifieth also to obey because thou hast hearkened to the voice of thy wife Gen. 3. Thou hast obeyed Esay 36. Hearken not to Hezekiah i. e. obey him not To hear is better than sacrifice 1 Sam. 15.22 So in the Latine Dicto audiens i. e. obediens And all these ways the word may be here understood The persons said here to have heard the Lord by whom the great Salvation was confirmed were the twelve Apostles and seventy Disciples who heard understood and obeyed the Gospel among whom i. e. those who heard the Lord and saw him our Apostle was one and a principal one though he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.8 born out of due time as one who was not brought up in the Principles of Christian Religion and so by long teaching brought to Christianity which is as it were the natural Birth of a Christian but as one suddenly cast out of the womb yet the Lord made choice of him as a principal witness Acts 22.14 15. who heard with their outward and with their inward ears Acts 1.8 1 John 1.12 which as it added boldness to the Apostles to testifie their message Acts 4.19 so it makes much for the confirmation of the Gospel But that the Gospel be confirmed it is not enough that the truth of it be heard known and obeyed by others if it be confirmed unto us it must be heard understood and obeyed by us and therefore it follows 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto us some understand by this an Hebraism instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they conceive that the Author of this Epistle includes himself with the Hebrews contrary to Gal. 1. Others rather understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to include the time q. d. usque ad aetatem nostram and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad aetatem meam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad hoc usque tempus Both sences may well stand together yet it needs not hence follow that the Apostle according to the first sence should understand himself to be included no more than Esay 59.10 Why must the Gospel be confirmed unto the Hebrews by those that heard the Lord In regard of 1. the Gospel it self 2. those that heard it 1. The Gospel is a word so to be heard that it be obeyed 2 Thess 1.8 1 Pet. 4.17 If therefore the Gospel had been preached only by the Lord it might have been conceived possible to him with whom all things are possible but not unto men And therefore the office of publishing the great salvation was committed unto those who had heard it and found it possible Whence it was that Philip was sent unto the Eunuch Act. 8. Ananias unto Paul Act. 9. Peter to Cornelius Act. 10. Let not the Lord speak to us lest we die Therefore Elihu tells Job 33.6 2. They who have heard the Lord are the only fit witnesses to testifie and confirm the Gospel so reasonable is that of our Saviour unto Pilate Joh. 18.20 21. I spake openly ask them that heard me Testis idoneus every fit and sufficient witness must be 1. Prudens sciens prudent and knowing 2. Vir bonus
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
or rather the integrity of one and the same Both 1. From the loss and that which always attends upon the loss the shame they are deceived And 2. The danger of that deceit the more near and inward the more dangerous they are self-deceivers or as 't is in the Syriac deceivers of their own souls And this method I intend to follow considering the words 1. As one entire precept And 2. A reason of it 1. In the precept is considerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The operative word And 2. The operation or doing of that word unto which is opposed the sole hearing of it The word is either inward or out-outward 1. The inward word is that which was in the beginning the essential word of God whereby God hath done and spoken all things in the first and second creation whence it is that where God in the Old Testament is said to do or say any thing the Chaldee Paraphrast turns it thus God did or said so and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word Examples are infinite According to which notion many places in the New Testament may be understood Thus where Moses tells Israel The word is nigh thee in thy mouth and in thine heart Chald. O that we had one like Moses that might go up to Heaven for us But no man hath ascended up to Heaven but the Son of man who is in Heaven Joh. 3.13 Tharg The Law is not beyond the great Sea that thou should say O that we had one like Jonas the Prophet that might go down to the bottom of the Sea and bring it to us Things hidden are in Heaven or beyond the Sea in far places not so the word S. Paul understood him to speak as well of Christ as of the Law Rom. 10.6 Say not in thine heart who shall ascend into Heaven that is to bring Christ down from above or who shall descend into the deep that is to bring up Christ from the dead but what saith the Scripture The word is nigh thee in thy mouth and in thy heart that is the word which we preach the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the verse before the Text that inward word for if he had meant any other he had not satisfied the doubt Thus we may understand Hebr. 4.12 13. 1. Pet. 1.23 24 25. According to S. Austin S. Anselm Aquinas Hugo Cardinalis and others who interpret the word in the Text verbum increatum for this word preacheth to the inward ear as the other to the outward Ephes 2.17 Hebr. 12.25 and from the beginning God hath spoken so much unto all and every man that should they be written every one the world it self could not contain the Books that should be written Which yet may be understood of the outward word which gives testimony unto the inward which is the pattern and measure of the outward And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and commandment are all one For whereas God is the essential Truth Wisdom Righteousness and Holiness And the Son of God the engrafted inward Word the essential Image of God And man having been made according to that image and fall'n from it is to be renewed according to the outward Word The outward Word is the image of the inward a Word of Truth Wisdom Righteousness and Holiness for the whole outward word is either 1. In proportion to the understanding and so 't is a word of information containing testimonies of Divine Truths concerning things good and evil and Histories concerning persons Or 2. In proportion to the will and so 't is a word of reformation in Righteousness containing precepts 1. Affirmative commanding things to be done c. And 2. Negative prohibiting things which are to be left undone Or 3. In proportion to the affections containing the Sanctions of the Divine Preceps and Prohibitions And those either 1. Promises exciting Love Delight Hope Joy and the like Or 2. Threatnings exciting Fear Grief Carefulness Indignation and such like And unto these or some of these parts the whole outward word may be reduced Which word is the Sphere of the Christian's Activity the word whereof we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth inventors of figments and fables but there have been and are too many such who follow cunningly devised fables and prophesie out of their own heart and call it Gods word The Apostle would not have us fictores but factores as the vulgar hath it not players or prayers with the word but workers but doers of it This doing of the Word must be answerable to the Word it self inward and outward whence proceeds the inward and outward Righteousness For the trees of Righteousness being rooted and grounded in Love bring forth fruit upward the fruits of Righteousness which are in Jesus Christ to the glory and praise of God And thus to do the word is opere adimplere saith Aquinas there is a vacuum where obedience is wanting such is before the new Creation as there was before the old And therefore when God Jer. 4. had complained that his people were wise to do evil but to do good they knew not he presently adds I beheld the earth and lo it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without form and void The doing of the word fills up that vacuum which is done as well by passion as action by suffering according to the will of God as by doing as well by omitting what the word prohibites as by performing what the word commands Thus holy David concludes that Psal 15. which hath more negatives than affirmitives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth these things yea where there are more negatives or actions to be left undone than affirmative precepts The just man is said to do that which is lawful and right Ezech. 18. And the ten Commandments which are the ten words to be done are most of them negatives and contain things to be left undone So that to be doers of the Word is to be obedient unto the Word and so one Translation renders the Text Este ii qui sermoni pareatis such as obey the word and because his servant a man is whom he obeys be ye servants of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Syriach hath it which word signifieth as well to serve as to do And in this large sence hearers may be also doers of the Word whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand hearers or students as the word signifieth let them hear on in God's name benefacitis saith St. Peter such are not hearers only These are such as give the word the hearing but do what they list themselves such were they in Jer. 43. and Ezech. 33. Such are the Israelites which signifie the hearers of God and typifie a sect of our days as notable for hearing as they for their golden ear-rings of which Aaron and Gideon made idols as these do of their hearing
Religions that we may not know the true So that the members which divide Religion according to St. James are two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Religion is the one 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and undefiled Religion For neither is vain Religion pure nor pure Religion vain And seeing these two are contrary the comparing of these two together may be an illustration unto both 1. Vain Religion is such a service of God as is unprofitable such a service of God as doth not attain unto the end to which it tends for it is all one to serve God in vain and to have no profit by walking humbly with our God Mal. 3. Therefore this is that worship which from the event is termed by Tully Timor Deorum inanis From the Object or the manner of the action it 's called by others false Religion for it is false Religion ubi falsi coluntur Dii aut ubi falso cultu colitur Deus 1. It 's vain impure and false Religion if the Gods be vain impure and false which we adore it 's vain because vain Gods cannot recompense them that serve them whether they do good or evil Baruch 6. 2. Impure it is both 1. In respect of God And also 2. In respect of them that use it 1. In respect of God because it doth prophane his holy name who will not give his honour to another for it changeth the glory of the incorruptible God into a creature subject to corruption Therefore some expositors do thus interpret the words of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then began the name of the Lord to be prophaned Gen. 4.26 2. Impure also in respect of them that use it because they do corrupt themselves thereby Deut. 4.16 For the Lord spake unto his servant Moses saying Go get thee down for the people which thou broughtest out of the land of Egypt have corrupted themselves they have turned aside quickly out of the way which I commanded them they have made them a molten calf and have worshiped it and have sacrificed thereunto And said these be thy Gods O Israel which have brought thee up out of the land of Egypt Exod. 32.7 2. Finally if the Gods we serve be false then our service i. e. our Religion cannot be true for whatsoever is done among them is false This also is the Prophet Baruch his argument whose Testimony in this case I hope will not be judged Apocrypha therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have such frequent mention is referred unto this false impure and vain Religion Neither can the Religious worshipping of Angels nor the invocating of Saints departed be reduced to another head for though there is due unto those excellent creatures civil honour respect and reverence yet the truth it self concludes that the object of Religious worship is God alone for thou shalt worship the Lord thy God and him only shalt thou serve St. Matth. 4.10 Therefore their Religion must needs be vain who make their belly their God and their glory their shame for that which is spoken of the Cyclops may be applied to them Haud ulla numina expavescunt Coelitum Sed victimas uni Deorum maximo Ventri offerunt Deos ignorant Caeteros In a word if we live according to the course of this wicked world in luxury covetousness or pride our Religion must needs be false because the Father of lyes the Devil the God of this wicked world is the Numen which we adore 2. Religion for the manner of the service may be false although the God whom we intend to serve be true This will appear most evident if we do observe what fruits ignorant zeal and needless fear brings forth for some among the Jews were strict observers of the legal Ceremonies and in observing of those outward Rites they placed their Righteousness but not knowing Christ the Truth whom they did signifie they were more zealous to confirm the figure than willing to obey the Truth They had indeed a zeal of God but not according to knowledge And being ignorant of Gods righteousness and going about to establish their own righteousness they submitted not themselves unto the righteousness of God Rom. 10.3 What should I speak of that fiery zeal of which our Saviour prophesied saying The time shall come that who so killeth you will think he doth God service that is who so putteth such as you to death will think he hath declared himself religious And what is the cause of this distemper but zealous ignorance For this will they do unto you saith our Saviour because they have not known the Father nor me St. Joh. 2. I will have mercy and not sacrifice but they are all for Sacrifice but not at all for Mercy 2. And what doth needless fear beget but disobedience to just commands for the men of this generation despise government fearing lest it should abridge their Christian or to speak more truly their carnal and antichristian liberty These fear they shall be over lorded where there is no parity therefore speak evil of dignities as though that policy swayed them more than Piety These though they know no evil in the Churches Discipline yet will not obey it lest they should admit an introduction to some new Religion Thus do they omit obedience unto Government honour unto Governours reverence unto God and good duties upon a vain suspicion but do not fear the contrary Acts as rebellion and disobedience clamorous and reviling speeches irreverend and rude behaviour although most manifest evils if therefore by the fruits the tree be known then by these works may all men know it is not pure and undefiled but false impure and vain Religion 2. Wherefore in the second place it followeth that pure and undefiled Religion is the upright service of the God of Truth ubi verus Deus vere colitur For the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends And that Religion by which the God of Truth is purely served is undefiled and pure 1. First the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends For thus spake Samuel unto all the house of Israel saying if ye do return unto the Lord with all your hearts put away the strange Gods Baalim and Ashteroth from among you and prepare your hearts unto the Lord and serve him only and he will deliver you out of the hand of the Philistins Then the children of Israel put away Baalim and Ashteroth and served the Lord only 1 Sam. 7.3 Baalim and Ashteroth were in the East like Jupiter and Venus in the West names by which the Gentiles gods were signified the people by forsaking Baalim and Ashteroth and by serving of Jehovah only were required to renounce all false gods and to devote themselves unto the service of the true To this the ancient and laudable
dolus that it is in dictis fraus in factis but whereas there are many machinations many subtil devices they are all comprehended in this large word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all guile all deceit and fraud As for evil guile dolus malus or evil guile in the latitude of it it may comprehend hypocrisie as Ecclus ult but it differs from it as I have distinguished them already accordingly we may yet further distinguish them that Guile is most what the City-sin Hypocrisie is the Church-sin or the sin of the Congregation Guile and deceit are in trades Hypocrisie is about Religion Guile and deceit is practised in the shop Hypocrisie is used in the Church I dare not undertake to discover the several kinds of Guile because indeed they are infinite for as a right way is but one but by-wayes manifold a right line is but one and lies even between two terms but crooked lines are infinite I shall therefore rudely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguish deceit and guile into that which is inward or outward The ground of this distinction is because no man deceives another but he is first deceived himself this inward deceit ye read of Prov. 14.8 c. See Notes on Zeph. 1.7 If ye enquire into the cause of this inward guile and deceit See Notes on Eph. 4. The outward deceit and guile is also manifold See Notes on Zeph. 1.7 The Reason proper to this point is from the consideration of those great names 1. The God of Truth God the Father 2. The Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God Amen Isa 65.16 The God of Truth 3. The Truth it self Joh. 14. the Holy Ghost the spirit of Truth Since all people will walk every one in the Name of his God Mich. 4.5 and Truth is the Name and being of our God It 's necessary that we lay aside all guile deceit and lying as that which is opposite unto the nature of the God of Truth And therefore Ephes 4.21 If so be that ye have heard him and have been taught by him as the Truth is in Jesus that ye put off as concerning your former conversation c. Observ 1. It is not the Lords will that any deceit or guile be committed Psal 92. ult Observ 2. How highly doth the Lord esteem of Justice and just dealing among men Observ 3. How dangerous a man is a wicked man to himself Observ 4. How dangerous to another Observ 5. The Apostle supposeth that some of the young Christians to whom he wrote had not yet put off nor laid aside all guile there is somewhat of the subtil Serpents seed in all Adam's Children until it be cast out Observ 6. The Apostle telling us of all guile implyeth that it 's manifold and so it is inward and outward See whence the ruines of Common-wealths and Kingdoms do arise The Lord will visit for these things See Notes on Zeph. 1. Exhort 1. Let the Exhortation speak for it self Lay aside all guile It is an Exhortation proper to a City which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and astus craft deceit and guile differs not much from it the egregious folly of guileful persons See Notes on Zeph. 1.7 Exhort 2. To be true just faithful and honest in dealing Remove the wicked Principles which I fear are many mysteries of trades Prov. 12.5 The counsels of the wicked are deceit such are the Principles of Atheism Receive that sincere rational milk 3. Hypocrisies This and the two following words are here in the plural number whereas the two former are in the singular but with a note of universality all Malice and all Guile but both expressions amount to one and the same for the two former are in sence plurals The three latter by an Hebraism signifie the same latitude though they have no note of generality for by their plural number is to be understood the habit and fulness of a thing As when we read as in Scripture we may often Righteousnesses Conversations Godlinesses we understand all Righteousness all Conversation all Godliness And so here by hypocrisies envies and evil speakings we understand all hypocrisie all envy and all evil speaking all which are to be laid aside 1. Hypocrisies and what is Hypocrisie It is the taking to ones self and counterfeiting of another person that he may seem better than indeed he is and therefore it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an under judging since every hypocrite is much otherwise in reality and truth than he discovers himself and would be judged by the world and therefore to play the hypocrite signifieth to hide and disfigure themselves and be as a player Matth. 6.16 This sin may be committed and is many wayes as in actions in words in gestures and postures c. whereof our Lord giveth divers examples Matth. 5. and 15. and 23. The Reason why we must lay aside hypocrisies may be considered in regard of God and in regard of men and in regard of that Religion reveiled by God unto man wherein he is taught to worship and serve his God 1. In regard of God himself he makes himself known unto man by his proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports his eminent Essence and Being And such as God himself is such he would have his people to be not seeming not counterfeiting but really and indeed such as they ought to be Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed used often in Scripture they do not signifie only an affirmation but also the reality and true being of that to which they are joyned Thus Nathanael is said by our Lord to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.48 There is a counterfeit Israel an Israel only according to the flesh the Disciples of Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly such Joh. 8.31 John the Baptist was no counterfeit and false Prophet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet indeed Mar. 11.32 There is a kind yea many kinds of false freedoms but if the Son make ye free then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 8.36 Thus there are wanton widows as the Apostle tells Timothy 1 Tim. 5. But the Apostle would have such widows chosen into the number as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widows indeed This we may understand by 2 Sam. 14.5 where the woman of Tekoah tells David I am indeed a widow or I am a widow indeed such as the Apostle describes 1 Tim. 5.3.5.16 Gods people are really and truly saved from the untoward Generation they are not saved by fansie and imagination but in verity and truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.18 which our Translators turn clean escaped or to mend the matter they put in the Margin a little or a while escaped the word signifieth really beingly escaped from them that live in evil 3. There is yet a third Reason from the consideration of the true Religion for certainly among the many false and counterfeit Religions which are at this day