in their hearts although their outward and ordinary demeanour were in a sort agreeable to the truth of God As the Planets are carried about with the common motion of the first Mover yet every one steers his own proper motion and therefore Jude v. 13. calls such wandering stars for whom is reserved the blackness of darkness for ever Exhort 1. To that which ye read Isai 46.8 Redite praevaricatores ad cor there the Lord speaks with those who return to their heart Psal 85. 2. They have not known Gods wayes These words are the second part of the Lords censure of these impenitent and unbelieving men and may be considered as the reason of the former why they erre in their hearts viz. because they know not Gods ways Quaere What is here meant 1. by the Lords wayes 2. what is to know or not to know them 1. By the wayes of the Lord are sometimes meant his Commandments sometimes his marvellous works undertaken and wrought for his peoples sake Sometimes mercy and truth which are all his wayes wherein he walks toward men Psal 25. All the wayes of the Lord are mercy and truth Sometimes the wayes of the Lord are those wherein he would that men should walk towards him Gen. 18. 2. No man can be said simply not to know these wayes of God for by Nature men know the Law of God Rom. 2. Nor can any man be said to be wholly ignorant of them but a speculative or contemplative knowledge is not here understood but such knowledge as is with affection and approbation and love and suitable to the truth and so Jer. 16. Thy Father judged the cause c. and was not this to know me saith the Lord The Reason why they are said not to know God wayes is because they are hardened in their own evil wayes for while men are unconverted and continue so they cannot know the truth of God Dan. 9.13 Observ 1. Some wayes of God there are which impenitent and wicked men nor know nor can know 1 Cor. 2.9 10. Rev. 2.17 Observ 2. The fountain of controversies in the Church when disobedient men dare undertake to lead the disobedint Coeci Coecos Rebellious and wicked men know not the wayes of God neither of his Law nor of his Gospel Jer. 5.4 2 Thess 1.8 Job 24 13-16 They have ears and hear not eyes and see not The Sodomites could not find the door Observ 3. As men by rebellion and disobedience come to be ignorant and not to know Gods ways so by obedience and walking in the wayes of God men come to know Gods wayes Thus God gave wisdom to Solomon 1 King 3. and to all good men Eccles 2.26 Vobis datum nosse mysteria Matt. 13.11 Psal 50. ult Isa 58.2 Coloss 1.10 Repreh 1. The great pains that many take in their disobedience to know Gods wayes c. who get in at the window like a thief Repreh 2. Who reject the knowledge of Gods wayes Depart from us for we desire not the knowledge of thy wayes Observ 4. From the inference of the former from the latter whereof it is the Reason for they have not known c. Hence it appears that the wayes of God ought to be the rule of mens hearts Exhort Know Gods wayes and walk in them enquire as the Queen of Sheba Object How shall I obey except I know Means How shall we know the wayes of God Men are pointed unto different wayes surely there is a knowledge of Gods wayes which every man may have Mich. 6.8 Jer. 6.16 What is that old way surely it is that wherein our Old Father Abraham walked and taught his children to walk in it Gen. 18.19 in this way if we walk with joy and chearfulness that of Isai 64.4 5. will be fulfill'd unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. So I sware in my wrath They shall not enter into my rest Hitherto we have heard Gods censure upon the disobedient and unbelievers now followeth his final sentence against them So I sware c. In which words we have as the Logicians speak 1. Res Testata 2. Testimonium 1. Res Testata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they shall enter into my rest 2. Testimonium I sware in my wrath Both these may be resolved into these Divine Truths 1. God hath his rest 2. Disobedient men shall not enter into Gods rest 3. God swears they shall not enter c. 4. God swears in his wrath they shall not c. 5. The disobedient men provoked him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he sware in his wrath c. or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both The first of these and indeed all of them the Apostle opens more fully in the remaining part of this Chapter as also in the next and therefore I shall now speak briefly of it and the rather because being led by the Apostle's clew and method I shall have occasion often to speak of it The word here turned Rest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Rest and answers in the Psalm 95. unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a repose after labour This is either 1. figurative or else 2. proper and real The figurative Rest the holy Land City Sanctuary Exod. 31.13 Ezech. 20.12 was shadowed in the Sabbath or seventh day so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.2 See Notes on Matt. 24. ad finem Joshuah David Solomon These were all figures of Christ and the Rest they spake of figured the spiritual Rest which is Christ himself in the Spirit In Rest are two things 1. ceasing from labour 2. quiet repose in good This Rest the Lord calls his My Rest so he calls the Sabbaths his Sabbaths Exod. 31.13 And the Holy Land another figure of that Rest the Lord calls his Land Levit. 25.23 And all these and what ever other types there are prefigured Christ unto us who is the true Rest whom God the Father owns as his Matt. 17.5 This is my well beloved Son and therefore Isai 58.13 the Lord having enjoyned the keeping of a Sabbath he presently explains what he means by it even Christ himself Observ 1. Hence then it appears that Christ is the true Rest whereof so much is spoken both in this and the following Chapter and that the Father owns him as his Rest Observ 2. Christ gives the Rest Matt. 11.28 Observ 3. They who were redeemed and called out of bondage and Aegyptian slavery supported and defended against their enemies in order to a Rest may possibly through their own default forfeit and lose that Rest and be debarred from entring into that Rest 1 Cor. 10.5 Jude v. 5. The guests who were called must not taste of the Supper Observ 4. Many thousands of men and women may be deprived of this Rest and punished with the loss of it in one age O the vain confidences of foolish men who because God hath done some notable
practice of the Christian Church agrees viz. That such as are brought unto the laver of Regeneration to be admitted into the body of Christ his holy Congregation should first make a protestation that they do forsake the devil and all his works the pomps and vanites of this wicked world with all the sinful lusts of the flesh so that they will not follow nor be led by them then that they do believe Gods holy word and will obey his will and keep his commandments all the days of their lives For this is the method which every one must follow which do intend to serve the living God in sincerity and truth But by ungodliness Baalim and Ashteroth the powers of darkness and riches of spiritual pride were served Then by living soberly justly and holily in this present world serve the Lord with all your hearts that he alone may dwell and rule and be adored therein for ye are the temples of the living God And what agreement hath the Temple of God with Idols 2 Cor. 6. Therefore let not sin rule in your mortal body that you should obey it in the lusts thereof neither yield ye your members as instruments of unrighteousness unto sin But yield your selves unto God as those which are alive from the dead and your members as instruments of righteousness unto God Rom. 6.12 For the lusts of the flesh the lusts of the eye and the pride of life are the strange Gods the dumb Idols which the people of uncircumcised hearts do serve but they whose Religion is pure and undefiled are turned from these to serve the true and living God 1 Thes 1.9 2. Secondly as pure and undefiled Religion is directed only to the God of truth so that Religion by which the God of truth is rightly served is undefiled and pure Both 1. Formally in it self And 2. Efficiently in regard of others For the Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes Psal 19. Here the Psalmist doth describe the nature and effects of pure and undefiled Religion 1. First The Law of the Lord is perfect converting the soul that is The Law of the Lord is perfect in it self and maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto 1. It 's perfect in it self because it is not wanting in necessaries nor yet abounding in things superfluous For love is the fulfilling of the Law Rom. 13. And Love is the bond of perfection Coloss 2. 2. It maketh others perfect which by the assistance of the Holy Spirit fashion and conform their lives thereto But who so looks into the perfect Law of Liberty and by patience in well-doing do continue therein may by the help of Grace subdue his carnal and corrupt affections and yield himself obedient unto his Heavenly Fathers will for in the sixth Chapter to the Romans S. Paul doth seem to intimate that the whole body of sin is crucified and put to death upon the Cross of patience therefore let patience have her perfect work saith S. James that ye may be perfect and entire wanting nothing Jam. 1.4 2. Secondly The testimony of the Lord is sure making wise the simple for his Doctrine which doth testifie unto us his will is faithful firm and sure and by keeping it the simple findeth wisdom and the ignorant getteth understanding for I have more understanding than all my teachers saith the Psalmist because thy testimonies are all my meditation I am wiser than the ancients because I keep thy precepts Psal 119.99 Therefore I will here commend the keeping of the Testimonies of the Lord to such as have not set an higher prize on that that 's falsly called wit than that that 's truely termed wisdom 3. Thirdly The Statutes of the Lord are right rejoycing the heart for they inhibit all things which are dishonest unjust unlawful and all things which are just and upright do they require for God hath made with man an everlasting covenant for he hath said Beware of all unrighteousness and hath given every man a commandment concerning his Neighbour viz. That he should love his neighbour as himself Ecclus 17.14 Therefore the Statutes of the Lord do not authorize venial sins though termed by some infirmities for they require that as he which hath called you is holy so ye also should be holy in all manner of conversation 1 Pet. 1.15 And although such as do delight in evil rejoyce not in the Statutes of the Lord yet unto such as make the Statutes of the Lord their study they are the very joy and rejoycing of their hearts Jer. 15.16 4. The commandment of the Lord is pure enlightning the eyes 1. It 's pure Because it is not mixed with falshood nor darkened with the clouds of errour for the commandment of the Lord is the way of holiness of which the Prophet spake Esay 35. And nothing but the turning to the right hand or the left nothing but the swerving from this way is errour therefore though learned Sentences Sums of Divinity Church Rites common Places and Institutions of Religion may have strong delusions superstitious practices dangerous errours and corrupt opinions yet the Law of the Lord is an undefiled Law The fear of the Lord is clear his service upright and his doctrine pure But though it be more bright than Moses's face until the veil be taken off our hearts we are not able to behold its Glory but when the heart shall be converted from its evil ways and turned to the Lord then the veil of errour shall be taken away And we with open face beholding as in a glass the glory of the Lord shall be changed into the same Image from glory to glory even by the Spirit of the Lord 2 Cor. 3. ult Secondly The commandment of the Lord illuminates the understanding it gives sight unto the eyes of the Spirit Mankind is like that blind man in the Gospel which was blind from his Mothers womb Joh. 9. But this blind man receives his sight when the eyes of his Spirit are anointed with the eye-salve of obedience unto the Law of God whose precepts do give sight unto the blind for as the Prince of darkness the God of this wicked world hath blinded the minds of them which believe not i. e. of the disobedient lest they should see the light of the Glorious Gospel of Christ So the Father of lights the God which commanded light to shine out of darkness hath shined in true Believers hearts i. e. in such as are obedient children to give the light of the knowledge of God in the face of Jesus Christ 2 Cor. 4. And both the outward and the inward service both the bodily and spiritual worship which they that are thus illuminated do exhibit unto God is undefiled and pure But
and down like a Musician and challenge all Musicians of the best note to sing or play with him if he overcame any he got the prize if another overcame him he took a course with him he should never sing or play more causing him one way or another to be put to death As the Emperour of Rome then in Musick so the Romanists since that time in Religion Those whom they could not or now cannot overcome with spiritual weapons they endeavour to suppress with carnal and temporal But it is impossible by any outward force or violence to destroy thoughts and opinions they must be overcome with spiritual weapons So that as we now judge of that Emperour so we may of these men who have taken and yet take a like course the same which St. Paul speaks of did Jannes and Jambres 2 Tim. 3.9 They are men of corrupt minds reprobates concerning the faith and theâ—r folly shall be made manifest unto all men as their 's also was For surely they declare plainly that they want spiritual weapons when they trust to carnal and temporal This Christ himself shall one day slew when he shall consume Antichrist not with fire and sword but with the spirit of his mouth 2 Thess 2. Cutting and pruning trees makes them the more branch forth so doth the sword c. But Christ root and branch 5. Observe how cautelously the Spirit of God propounds this Doctrine that the whole glory of this victory over the world may be given to God alone and not to us This is the victory that overcometh the world even our faith and therefore it is of faith saith the Apostle that it might be by grace Rom. 4.16 Repentance from dead works is the first onset toward this conquest of the world and that 's of God If God peradventure will give them repentance to the acknowledging the truth 2 Tim. 2.25 And faith is here said to be the victory of the world But that faith is not of our selves it is the gift of God Eph. 2.8 And St. Peter in his Sermon to Cornelius saith Act. 10.43 3 16. To him give all the Prophets witness that through his name whosoever believes him shall receive remission of sins Whosoever believes in him believes in him through his name and power in whom they believe Thanks be to God who giveth us the victory through our Lord Jesus Christ 1 Cor. 15.17 Thanks be unto God who always causeth us to triumph in Christ 2 Cor. 2.14 So that the whole victory and triumph over the world is from the Grace of God Thy pound hath gained ten pounds saith our Lord in the parable 1. This makes for our reproof who think our selves faithful men and women Revel 17.14 yet yield our selves to be beaten and buffeted by Satan are we not ashamed cowardly Ephraimites We carry Bows we think we presume when we are armed with all the armour of God yet turn our selves back in the day of Battle we call and repute our selves the Church of the first born which are written in Heaven and assume to our selves all the Glorious Titles of the faithful we are the Christians the Saints the called of God the holy ones c. strong in the faith mighty men of valour c. but when we come to be tryed when Satan or the world or our flesh tempts us what arrant lubbars we are we lie down and yield up our selves and let Satan beat us what 's the reason We have not this victorious faith which overcomes the world Beloved these are the very last times when the Lord comes to avenge his elect who cry day and night unto him And he is now ready to take vengeance of our spiritual enemies but that is fulfilled which he foretells Luk. 18.8 When the Son of man comes shall he find faith on the earth For had we that victorious faith should we so easily yield our selves in every assault every conflict of the enemy No no 't is not faith but presumption like those Numb 14.40 Lo say they we are here and we will go up unto the place which the Lord hath promised and they presumed vers 44. to go up to the hill top and the Amalechites came and the Canaanites which dwelt in the hill and smâ—te them and discomfited them even to Hormah They took upon them with a lofty and presumptuous mind to fight against their enemies the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to lift up Habbac 2.4 with Hebr. 10.38 39. according the LXX here the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back by unbelief when we make such presumptuous and such unbelieving onsets upon our enemies the Amalechites prevail against us they turn us away from our God and smite us as the word signifieth and so do the Canaanites we yield our heart to the world and the traffick and trade in it and our self-love and desire of gain overcomes us or afflicts us and abaseth us even to the earth those are the true Canaanites and bring the curse of God upon us and destruction even to the utmost that 's the true Hormah A like example we read of Act. 19. of certain vagabond Jews vers 13-16 This was known to all the Jews and Greeks who dwelt at Ephesus and 't is known to us Beloved and 't is our own case many of us we take upon us an usurped power pretend the name of Christ and get gain and credit by it as if we were indeed the true Saints and faithful of God and such as had power over the Devil could tread upon Serpents and Scorpions and all the power of the enemy and alas we want that victorious faith we have not such power we are yet in the Devil's snare and are his slaves and vassals many of us every one of his temptations and assaults prevail against us whence it is that the evil spirit of the world leaps on us overcomes us and prevails against us and we had we faith should put him to flight he puts us to flight and leaves us wounded and naked to our shame Hence also we may be reproved who bend our Forces only against outward enemies against the world without us and mean time give way to the inward enemies to prevail against us O if Antichrist and his adherents were brought down once if the malignant party were subdued if such or such a great man's head were off all would be well Now do not we go about presumptuously to rule the world Do not we set up our selves in the place of God to whom properly vengeance belongs Beloved suppose the Pope and all his faction were down if we have a Pope in our Belly as Luther said every man had if we be as proud as ambitious as lofty and high-minded as the Pope what if the Pope of Rome were down while he stands or sits as it were in his Throne in our heart Let us search our own heart do we not find the man of sin
Gell's Remaines Or Several Select SCRIPTURES OF THE New Testament Opened and Explained WHEREIN JESUS CHRIST As Yesterday To Day And the same for Ever is Illustrated IN Sundry PIOUS and LEARNED NOTES AND OBSERVATIONS thereupon In Two Volumes By the Learned and Judicious Dr. Robert Gell late Rector of St. Mary Alder-mary London Collected and Set in Order by R. Bacon Ph. Jerem. 6.16 Thus saith the Lord Stand in the way and see and ask for the old paths where is the good way and walk therein and ye shall find rest unto your Souls Vulgarium animarum oculi Divinitatis radios sufferre nequeunt Aug. LONDON Printed for NATH BROOKE at the Sign of the Angel in Cornhil near the Royal Exchange 1676. A PREFACE To the Candid and Christian READERS Men Brethren and Fathers OUr Saviour after he had fed five thousand with five Barley Loaves and two little Fishes gave commandment to his Disciples to take up the fragments that nothing be lost Joh. 6.10.11 12. And behold there was taken up twelve Baskets full much more at the last than appeared at the first This commandment hath touched and obliged us likewise to gather up these Remains of this Learned and Pious Author that nothing of his as much as in us was might be lost for we doubt not to affirm that they are of the same sort of Viands wherewith our Lord himself fed so many thousands in the Wilderness It is said very fitly for our purpose in the ordinary Gloss on that place that the five Barley Loaves were Vetus Lex the old Law contained in the five books of Moses and they are said to be Barley Loaves Quia Lex Cibus est Rudium Medulla hordei tenacissima palea vix separabili tegitur Because the Law is the food of the Rude and Weak the pith or inward part is covered with a most tenacious and scarcely separable husk or shell But behold in this Work the old Law is opened so as not only to become Food for Babes but strong meat for them that are of full age that by reason of use have their senses exercised to discern good and evil But though Fragments which Origen understands to be those more abstruce Divine and secret Mysteries which are usually made light of if not with contempt trod under foot by the more carnal and unspiritual and inconsiderate both Hearers and Readers yea and these as well of the Learned as the Unlearned sort and broken Meat yet such as have a good savour to them who have an hunger after the true heavenly Food that same panem super-substantialem we daily pray for Not indeed so prepared as they would have been had the Author himself lived to have brought them forth However they are no other but in the very Truth the same with his own Copy written with his own hand and faithfully transcribed for the Press Now that the Readers may not take offence that there are so many references in some of these Notes especially those on Matthew to others more fully speaking to the same thing they may and ought candidly to judge that the Author intended the publishing of them all that what seemed to be wanting in the one might be fully found made up in the other And this we doubt not but ye will find saving that I am to advertise you that though these are hitherto preserved yet many were to our great grief lost in the great hurry of that Fire which lately burnt this City some of them lying distant from the other so miscarried But through the mercy of God these like Moses having escaped the violence of the Fire as he did of the Water are here left as Monuments of God's Love to the World and in particular to this City to whom this Trumpet sounded Shrill enough that they might have heard it to their amendment and so their preservation for God Lightens before he Thunders but their Ears were bored before by others to their unutterable hurt and ruine But the City being now as miraculously restored to its former outward splendour as it was suddenly and to astonishment laid in Ashes This is in the other way of preaching the Gospel to them and the whole Nation the second time offered unto them in writing or print for so this Author gave heed unto that tripple command of our Saviour to Peter Pasce oves meos feed my sheep which some understand to be verbo vita scripto by word by life and by letter he hath taught this City by the two former already both which they may find a new imprinted for their use now in Letters and Syllables 2. Some may also take offence that especially in this Volume they meet with so many c's But they need not thereby be troubled for first the sence is good and entire without them and secondly what is wanting generally is either the full expressing of some Clause or Verse in the Scriptures which to have set down at large would have too much and unnecessarily enlarged the Volume especially considering that the most English Readers when they meet with any such they can either out of their memory or out of their Bibles make a supply 3. Some Apologie also may seem needful to the Readers for that they will find especially in the Notes on Act. 2.4 some very brief Repetitions of the same words and sence which they had read before But 1. though this the words of the Apostle Paul Phil. 3.1 may somewhat excuse who designedly did the same thing And though this may be taken for a defect or rather a redundancy yet the Reader is abundantly recompensed by the following Paragraphs which could not well come in their Order but by such a Repetition making way for them 4. It may be convenient also in this short Preface to give some account of the design of this Work which is chiefly intended to discover Jesus Christ who is the same yesterday and to day and for ever Heb. 13.8 which in brief is not only 1. Because as Irenaeus saith of the Scripture Vbique in sacra Scriptura disseminatus est filius Dei The Son of God is that holy Seed wherewith the field of the holy Scriptures is every where sown and overspread which our Saviour confirms by his Testimony of himself Luk. 24.25 26 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself even so in all Humility and Modesty the like in its degree may be truly said to be the scope of this whole Work But 2. Also and more especially because it was the first and continued design of this Author to reveil Christ and the Truth concerning him out of every Scripture whatsoever he treated of whether of the Old or New Testament And those Texts that seem at first sight to be barren and to speak least of that great Mysterie for so the Apostle calls it he finds even there by the Divine Artifice he had
of the Law introduced by the Scribes and Pharisees and to give the true sence of it 2. They who read the words thus it was said to them of old time understand the people and Auditors to whom these words were spoken and so the opposition seems to be very clear It was said unto them of old time But I say to you And although I deny not but that our Lord in this his Sermon intended to correct the false Glosses and interpretations of the Law imposed upon the people by the Scribes and Pharisees as I shall make it appear in due place Yet withal it cannot be denied but what our Lord saith was said to those of old time was often true and therefore not opposed as any false Gloss of the Scribes and Pharisees I need go no further for example then the words of the Text. It was said to those of old time so I will be bold to read the words Thou shalt not kill and whosoever shall kill shall be in danger of the Judgement The former words are the very express words of the Law in Exodus and Deuteronomy and the latter words are consonant thereunto and neither of them contain any false exposition of the Scribes and Pharisees Obj. Howbeit here it will be objected what then doth our Lord oppose Somewhat no doubt he opposeth when he saith it was said to them of old time But I say unto you c. Answ I answer our Lord cites the Law as delivered by Moses and understood by the Scribes and Pharisees as also by many of the people even in Moses his dayes What then you 'l say doth he oppose or contradict Surely nothing at all in this Sixth Commandment For it 's certainly true that it was said to them of old time Thou shalt not kill and whosoever shall kill shall be in danger of the Judgment Our Lord contradicts not this but he adds a farther meaning of this Commandment and the exposition of it as thus The Law saith indeed Thou shalt not kill c. But I say not only this but also whosoever is angry with his Brother shall be in danger of the Judgment c. Come we then to the Text it self these things were necessary to be premised because the like Speeches meet us often in this Chapter and what hath been said may be as a common light for the understanding of them In these Words from verse 21. to 26. inclusively is contained the Sixth Commandment and the penalty of it 1. The Commandment it self Thou shalt not kill 2. The penalty of the Commandment 1. Received by all Whosoever shall kill c. 2. Delivered by our Saviour v. 22. But I say c. To which he adds a Corollary of directions verse 23.26 In the Text you have these Particulars 1. Thou shalt not kill 2. Whosoever shall kill shall be guilty of the Judgment 3. This was said to them of old time 4. Our Lord saith to his Disciples Ye have heard that this was said to them of old time Thou shalt not kill c. 1. Thou shalt not kill The Words contain the Sixth Commandment Killing is a word of large extent as he may be said to kill who either justly or unjustly by Law or against Law takes away the life of another or casually or in a just War such as the Lord warrants But to kill is wilfully and felloniously to take away the life of another upon prepensed malice This Word therefore to kill doth not fully express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Exodus 20. and Deut. 5. The word to murder which our English Tongue borroweth of the Saxon Mordren signifies wilfully and felloniously to take away the life of another upon prepensed malice Whence our Lawyers have made the word Murdrum whereby they signifie murder which they acknowledg far more properly to signifie that fellonious Act than Homicidium or any other wayes they can express it And therefore our old English Translation of the Sixth Commandment is most significant and best expresseth the Text Thou shalt do no murder This precept prohibits the unlawful taking away the life of man ones own or anothers and commands the due preservation of it Now it is evident by what hath been already spoken on verse 20. and farther appears out of this verse and those following that our Lord 's main drift and scope is not to teach the outward Commandments or obedience to be performed thereunto which he supposeth But his main intent and purpose is to superadd and farther to teach the inward Commandments and to urge obedience to be performed thereunto I shall not therefore speak much of the outward killing and murdering or of the penalty annexed thereunto Only I shall briefly shew the scope and latitude of this Commandment The Scope is preservation of life our own and our Neighbours temporal spiritual and eternal Of this Commandment there is a Positive Negative Part. 1. Positive to love our Neighbour to wish him all health and welfare of this life and that to come to advance both re Consilio bono by our real help and Counsel to warn him of imminent evil to feed the hungry give drink to the thirsty cloath the naked visit the sick and imprisoned Matth. 25. The Negative part which is expressed in the Text prohibits killing of our selves or others yea wrath hatred envy unmercifulness These may be distinguished according to 1. The heart out of which murder proceeds Matth. 15. 2. The Words for there are killing words as Racha and Fool. 3. According to the Countenance Gen. 4.6 4. According to the deeds themselves as to smite our Neighbour wound him lame him poyson him famish him As concerning the Soul this Commandment hath an affirmative part and a negative 1. The affirmative part comprehends all those vertues and vertuous actions by which our Neighbour may be won unto God and his Soul saved as to provoke one another to love and good works Heb. 10.24 To exercise our selves to have a Conscience without offence towards God and towards men As concerning the Soul of our Neighbour such sins in this Commandment are forbidden as might scandalize our Neighbour in life or doctrine Matth. 18.5 to withhold the truth of God from men Prov. 29.18 Where no Vision is the people perish By this rude draught it 's evident that what David saith generally is in this Law verified Thy Commandments are exceeding broad And much might be spoken particularly touching the Duties of this Commandment and the sins forbidden by it But it 's clear and evident by what hath been already spoken Wherefore I shall briefly shew why the Lord prohibits murder and shall briefly make some Application of it and so follow our Lord's method in the opening the spiritual meaning of this Commandment 1. As for the reason then of this precept outwardly understood Thou shalt do no murder though the divine authority prohibiting it and
〈◊〉 our Translators render by the word false in the ninth Commandment Deut. 5.20 with Exod. 20.16 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false and Hos 10.4 swearing falsly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that what we commonly understand by taking God's name in vain a light rash and unadvised kind of swearing it is much otherwise and the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in vain is to be enlarged to falshood and lying and so to false swearing or forswearing yea the Greek Interpreters very often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn vain by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false or lying There shall be no more any vain vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezec. 12.24 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lying vision The like we have chap. 13.6 7 8 9. Hos 12.9 Howbeit he who swears what is indeed false he is not presently said to be a perjured person or to forswear himself unless he swear knowingly what is false with a purpose to deceive as he is not said to lie who speaks ignorantly what is false and untrue unless he know the thing which he speaks to be false and untrue yet speaks what is contrary to the thing and to his own mind for whereas truth is either in the things themselves as in their foundation and ground or else in the understanding as in their subject or in the speech as in the sign and expression of it surely truth and falshood in regard of converse with men is more properly in the mind and understanding than in the things themselves and speech of them so that if the mind and understanding be deceived and thereby the mans speech the interpreter of his mind and thoughts declare what is false according to the errour of his mind yet cannot he be said to be a liar because he thinks what he speaks nor can he be said to be a perjured or forsworn person although he swear what is false he swears according to his deceiv'd mind But when the mind and understanding is rightly informed yet the man speaking or swearing misinterpets his own mind to deceive another such an one is a liar and a perjured person Reason 1. As true swearing by the Name of God is to the honour of God which is the God of truth and knows the secrets of our hearts so to forswear is to God's dishonour where knowledge of secrets is taken from him and power to punish Lev. 19.12 2. It 's contrary to the profession of God's people for whereas every Nation walks in the Name of its God Mich. 4.5 and whatever the people of God do or say it ought to be said and done in the name of our God to forswear is contrary to the Name of our God who is the God of truth 3. Forswearing is contrary to the Image of God wherein the man was made namely in Righteousness and holiness of truth now forswearing is directly opposite unto truth Obser 1. Our Lord supposeth and the Law here implies That a man may swear provided that he sware truly but this will require a larger discourse and that proper to our Lord's Exposition of this Commandment Obser 2. The Lord requires that we swear not vainly nor falsly Obser 3. The Lord requires that his people be true men it is the title that the Sons of Jacob give to themselves Gen. We are true men See Notes on Esay 65.16 Obser 4. Take notice from hence what kind of swearing is forbidden in the Old Testament surely the vain and false swearing Lev. 19.12 Jer. 7.9 of that swearing the Prophet Hosea is to be understood to complain Hos 4.2 by swearing and lying they are coupled together Every one that sweareth shall be cut off Zach. 5.3 What kind of swearing is that it follows in the next verse It shall enter into the house of him that sweareth falsly by my Name v. 4. of this kind of swearers speaks Malach 3.5 false swearers for surely the merciful God graciously connived for a season at the Jews swearing so they sware not falsly by his name And therefore it is not said Thou shalt not swear but thou shalt not forswear that is swear falsly or vainly by the Name of God and that was a permission for the time and the reason was they lived among the Nations and therefore whereas all people walked every one in the Name of his God Mich. 4.3 The Lord condescended to be accounted as a Topical God for a time lest this people being mingled among the Nations should learn their works and swear by other Gods See the truth of this Jer. 12.14 15 16. Thus saith the Lord against all mine evil neighbours c. it shall come to pass if they shall diligently learn all the ways of my people to swear by my Name the Lord liveth as they have taught my people to swear by Baal then they shall be built up in the midst of my people We live mixt one among another and every one endeavours to assimilate another and render him like unto himself O that every one so far as he hath attained would endeavour to render another like to God Obser Hence it appears that they who themselves are great enemies to swearing cursing blaspheming may yet themselves be perjured and forsworn men whose name do they bear do they bear the name of the God of truth righteousness judgment in whose name do they walk Mich. 4.5 surely according to the name they bear and that name wherein they walk such they are unto God let them pretend otherwise what they will Jer. 5.2 2 Tim. 3.1 2. if a man walk in pride Leviathan is his God if in covetousness Mammon is his God He professeth you will say the true God Ad populum phaleras in what God doth he live in whose name doth he walk if he have any other than the God of Israel for his God he swears falsly Jer. 5.2 Mysticé Surely there is a secret kind of perjury or close way of false swearing and forswearing What do we commonly understand by taking God's name in vain but vain and false swearing what else do they who pretend to bear the name of the only true God yet really and truly bear the names of false Gods and so swear vainly and falsly Zeph. 1.5 The Prophet complains of those who worship and swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord yet swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bear the name of the Lord in an outward profession mean time they are in Malcham they lead their life according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience Eph. 2.2 Malcham signifieth their King their Prince that rules in them Some say it was Saturn others the Sun others a Constellation as Acts 7.42 God gave them up to worship the host of Heaven indeed however they were called by many names yet Molech Malcham Milcham all was one and the
the holy word of God no where forbids the people of God to swear by his Name But oftentimes the Scripture requires that the people of God do swear by his Name as I have shewn and commends those that do so Psal 63.11 That we may the better understand this we must know that the Pharisees that they might not seem to neglect the Commandment of God by taking his Name in vain and so break the third Commandment they found out certain modes and wayes of swearing which might be taking with the people yet thereby they might seem not to break the Commandment of God Of these forms and wayes of swearing our Lord recites and names four and adds to every one a particular and respective prohibition that we should not so swear and a reason why we should not so swear vers 34 35 36. 2. Having removed these particular forms and wayes of swearing found out by the Pharisees he supplyeth and layeth down the true Christian way and manner of communication and gives reason for it Let your communication c. Concerning these wayes of swearing two things must generally be premised 1. That though the name of God be not used but some Creature yet such a Creature as he who swears should not despise but esteem highly of as here of heaven and earth 2. Though God be not expresly named in those oaths and forms of swearing yet he who swears by naming these Creatures he implies some reverence and respect to the God of truth so that he tacitly wisheth some curse or wrath or vengeance from God upon himself in case he swear falsly or went about to deceive These necessarily premised come we to the Divine Truths considerable in these words 1. Our Lord saith swear not by heaven because it is the throne of God 2. Swear not by the earth because it is God's footstool 3. Swear not by Jerusalem because it is the City of the great King 4. Swear not by thy head because thou canst not make one hair white or black 5. Let your speech be yea yea nay nay 6. What is more than those is of the evil one But why doth the Lord make special mention of these Creatures heaven and earth and Jerusalem and the man's head Reason may be given from the ill custome grown among them of swearing by these Creatures and therefore our Lord opposeth his New Law to these old customary oaths Other Reason also may be given from this consideration the Lord Jesus hereby shews That although they who swear by these Creatures would seem not to swear by God because they name him not yet when they swear by Heaven Earth Jerusalem and their head they swear by those things whereunto the great God is nearly related and wherein he himself is in a more special manner as either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturally according to his Omnipresence or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Ceremonial Institution or 3. Spiritually according to his gracious presence and residence Our Lord therefore forbids to swear by Heaven and Earth He is in them Naturally He fills heaven and earth Jer. 23. Heaven is my throne and the earth is my footstool Esay 66. He forbids to swear by Jerusalem and consequently by all things appertaining thereunto as the Temple the Altar the holy Vessels because God in a more special manner was Sacramentally present there 3. He forbids to swear by ones Head implying the person of his Disciple or Christian with whom he is graciously present The head of every man is Christ One common Reason why men are inclined to these oaths to swear by any of these Creatures before named or use any like forms of swearing may be this there is in all people though too many smother it an impression of a Deity and God-head in their minds so that at the serious naming of God some awe or fear is as it were darted into their minds Now because men generally would avoid fear grief or any such straitning affection they found out some wayes of making oath without the express naming of God by names known among them Other Reason also may be given in regard of those who swear deceitfully or for some unwarrantable end use some voluntary oath they conceive if they name not God though they swear falsly yet they offend not Obser 1. We ought not to swear by any Creature Swearing is a part of Divine Worship and therefore not to be given to any Creature Repreh Who use voluntary oaths to deceive others and think they do not amiss while they use not the name of God This was the fraud of the Jews living in Rome and elsewhere in the Roman Empire they were noted for it that if they used protestations and vows and such words and wayes of swearing as are expressed in the Text they were suspected that they intended to deceive whence the Epigrammatist Jura Verpe per Anchiolum It was conceived and observed that if the Jew that Verpus one that 's circumcised if he swear by any thing else than by Anchiolus he would deceive if he sware by Anchiolus he would not deceive And what was Anchiolus this speech of the Epigrammatist hath been very obscure till a learned Critick gave light to it Anchiolus is a word which the Romans thought the Jews sware by when they spake short and quick these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as God liveth Every one of these will require particular consideration of three things As to the first 1. Heaven is God's Throne 2. The Lord saith swear not by heaven 3. Swear not by heaven because it is God's throne Heaven is God's Throne the word we turn Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Seat of Majesty and Judgment Psal 9.7 The Lord hath prepared his Throne for Judgment Some conceive that certain things in the Creatures are ascribed to God by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Heb. 1.10 Reason From the end for Judgement Obser 1. God hath this Throne Obser 2. See what is the highest Court whither all appeal See Notes as above Obser 3. This ought to strike awe into us our addresses are to the most high God See Notes ibidem Obser 4. What great boldness it is to sin against God the most high Repreh 1. Curiosity in them who pry into God's secrets scrutator Majestatis Repreh 2. Who judge others when the judgment belongs alone to God Consol To those who with David say How shall the Ark of the Lord come to me 2 Sam. 6.9 for though he be great yet is he gracious too See Esay 1. Swear not by heaven because it is God's Throne What is heaven See Notes on Heb. 1.10 Swear not by heaven wherein by heaven no doubt is here literally understood no other than that glorious body well known by that name for if our Lord had here understood heaven as it is taken for God himself Dan. It had been then a downright and direct oath by God himself
rule for our inward communication When Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word speaks unto us answer it with Yea with our consent thereunto When the evil one speaks answer it with Nay Christ speaks in Righteousness mighty to save Esay 63.1 His yea is yea and his nay is nay He is Amen the Faithful Witness Exhort Let our yea be yea and our nay nay to Christ speaking in us he speaks in Righteousness Esay 63.1 He speaks peace Psal 85.8 He speaks to hinder man from his work and hide pride from man Job 33.14 16 17 18. That having purged his Temple he might dwell in us and speak in us and be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oracle in us The Roman God Locutius spake to the Romans until they had built him a Temple and then ever after he held his peace The Lord Jesus he speaks in us that we may prepare him a Temple and a dwelling place in us Exod. Let them build me a Sanctuary and I will dwell in the midst of them When we have built him a Temple He will then be an Oracle in us Ecclus. 33.3 Then what was before in Letter and History and much pains taken for the understanding of it it shall be an inward word Our Saviour tells the Woman of Samaria John 4. He who shall drink of the waters that I shall give him he shall thirst no more but it shall be in him a well of living waters springing up unto everlasting life The Woman said Sir Give me this water that I thirst not nor come hither to draw Who would not desire this when we are the Lord's Temple He speaks what with great trouble and pain men have studied and gathered out of Books he turns Cyriath Sepher into Deber Josh 15.15 How shall we know what word speaks in us surely if the Living Word he withdraws us from Evil and puts Good in the place and increaseth it if it be the Evil Spirit he withdraws from the Good and puts Evil in the place and increaseth it Means Would we hear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward word speaking to us Let us then turn unto our heart Psal 85.8 Let us not add unto his words Prov. 30.5 6. Every word of God is pure He is a buckler to them that walk uprightly add not unto his words lest he reprove thee and thou be found a liar What is more than these comes of evil What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn more signifieth excess redundancy superfluity whereof there are two sorts 1. Of Good Mat. 5.47 2. Of Evil Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word we render evil is taken personally for the Evil One the Devil So in the Lord's Prayer Deliver us from evil Mat. 6.12 and 13 19. then cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Essay It may also be taken really as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity or wickedness Reason From the nature of the Rule adequate unto the mind and will of God which if it be exceeded Vltra citraqué nequit consistere rectum Since therefore there are two great Principles 1. The chief Good the Original of all truth and goodness 2. The chief Evil of all falshood lies sin and wickedness what exceeds the bounds of the one falls under the other Now because all humane actions thoughts and words are to be conformed unto the Divine Rule what exceeds that Note cannot proceed from the Principle of it but from the contrary Be not deceived little children he that doth righteousness is righteous as he is righteous he that commits sin is of the Devil 1 John 3.7 8. Object From hence some reason as they think strongly against Swearing and taking lawful Oaths as conceiving that from this Divine Testimony it 's proved unlawful for a Christian man in any case to swear why because what ever is more than Yea yea and Nay nay is from the evil one and therefore unlaw and evil I Answer this follows not but this indeed follows from hence that usual and customary swearing in our Communication is utterly unlawful and sinful how much more false swearing and lying Object 2. But some will say this which exceeds or is more than Yea yea and Nay nay is from the Evil One and therefore an oath which is more than Yea yea and Nay nay is from the Evil One and so it must be evil I Answer our Lord saith not whatsoever is more than these is evil but it cometh of the evil one A thing may come from the evil one Two wayes 1. Directly and per se 2. Per accidens and indirectly 1. Directly and per se and so an effect naturally flows from the cause of it so wickedness is from the wicked and the evil one is a liar and the father of lies Thus customary swearing comes directly from the evil one 2. Indirectly and by accident a thing may come from the evil one whereof truly and properly he is not the cause but the occasion only And thus the Devil directly and on set purpose excites tempts and stirs up men to sin but that which follows upon sin he is not the cause but only the occasion of it and in this sence a good effect may proceed from an evil cause as repentance from sin But sin is not properly the cause of repentance but of wrath so we say a Fever brings temperance this is no effect per se of a Fever but only by accident for per se a Fever rather tends to death and thus Ex malis moribus ortae sunt bonae Leges Good Laws proceed from evil manners Evil manners properly do not produce good Laws but rather tend to further wickedness as like begets like but occasionally the Magistrate makes good Laws for the repressing of evil manners And thus an Oath though lawfully taken may be said occasionally to come from the evil one As when the Devil the evil one takes away the word of truth out of the heart as he is said to take away the good seed Mat. 13.19 he ingenders in such an heart a lye And because this his work is too frequent and usual hence ariseth in men a fear suspicion and doubt of falshood and lying in those with whom they deal Hence an Oath was introduced and enjoyned by the God of Truth for the clearing and discovering of truth But directly per se a lawful Oath cannot proeed from the evil one because a part of God's worship Deut. 6.13 Obser Swearing any Oath is more than bare affirming or denying Obj. 1. What is more than Yea and Nay is unlawful but an Oath is more c. The communication must be Yea yea Nay nay and no more but an oath is more than these This Objection if well considered brings an answer with its self whether we consider communication or your communication For no doubt but the Christian Communication ought
face of the waters Gen. 7.18 The sufferings of Christ indeed abound but so likewise our consolation aboundeth by Christ 2 Cor. 1.5 O but this storm of temptation must be raised for some great sin of mine all thy waves are gone over me 'T is possible yet it 's not alwayes necessary for the winds blew down Job's house yet was not this for Job's sin for God gives him a most honourable Testimony of Integrity Job 1 and 2. but to make him an Example of patience unto all after Ages of the Church And when the Disciples asked our Saviour concerning the man that was born blind for whose sake that Calamity befell him he answers plainly neither hath this man sinned nor his Parents but that the works of God might be made manifest in him Joh. 9.3 And so was this tempest raised and so may thine be poor Soul But suppose it be not but that for a rebellious Jonah the storm may rise yet remember Christ is with thee in the ship as he was with the Disciples even then when the ship was covered with the waves Nec nocet tempestas eò quod presens sit Christus Bernard 1. Remember his Promise When thou goest through the waters I will be with thee and the floods shall not cover thee Esay 43. 2. Remember his Power who said to the Sea Hither shalt thou come and no further and here shall thy proud waves be stayed He will not suffer thee to be tempted aboue what thou art able 3. Remember he invites thee to call upon him in the day of trouble He heard Jonas in thy case or worse even out of the belly of hell Jon. 2. No case so desperate but he can but he will save all those who come unto him and awaken him which pray unto him as here the Disciples did Lord save us we perish But alas I have been often thus weather-beaten and the tempest hath prevailed against me But art thou willing to contend for victory against temptation Even the willingness makes thee acceptable pray thou unto Christ and he will hear thee and help thee Even the Children cryed Hosanna unto Christ i. e. save us we beseech thee Save us we perish This motive is considerable 1. In it self and 2. As an argument enforcing the Petition Quaere Whether this Petition be absolute yea or no I Answer if we understand the words literally and historically the Petition is not absolute but only conditional If we understand the words allegorically and spiritually The Petition is absolute And The Reason is there is no temporal evil so great so terrible but it may consist with the good will and favour of God Nor is there any temporal good so great so desirable but may consist with God's hatred and disfavour Eccles 9. No man knows either love or hatred by all that is before them 2. I consider this motive as inferring the Petition and so the Observation is this That the Disciples imminent danger of perishing is a powerful argument and motive unto Christ to save them In the handling of this I shall 1. Explain the meaning of some terms in it 2. Prove it 3. Shew the Reasons of it 4. Answer a Quaere or two and 5. Make Use of all unto our selves 1. By perishing here we are to understand the danger of ruine and perishing for had they perished and been utterly ruined and lost it had been too late to say so Now danger is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approximation and nearness of an evil This evil is perishing which we may understand according to the history Temporally a wrack at Sea 2. According to the Mystery as all Expositors which I have yet seen understand it Spiritually and Eternally a drowning in destruction and perdition as the Apostle speaks a perishing in sin or for sin Now a danger is alwayes so much the greater by how much the evil is greater and by how much the evil is nearer And so this must needs be a great danger the evil being so great as none greater and so near that it was impossible to be nearer and not to be the Ship was covered with waves so that it was time to cry out Lord save us 2. To save is a Relative word and therefore hath reference to the 1. Terminus à quo all the evils before named Storms Temporal Spiritual and Eternal 2. Terminus ad quem a calm and quietness and rest and safety in the haven where we would be More largely Salvation is deliverance from sin wrath the power of Satan condemnation death hell and everlasting judgement 2. Salvation is preservation unto Righteousness the Favour of God the Divine Nature Eternal Life and the Kingdom of Heaven in which respect Christ hath his name of Jesus or Saviour and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae vox latinè reddi non potest saith Tully Act. 4. in Verrem but another word Salvator and Salvificator used by Tertullian comprehends both extreams and the Apostle as largely 2 Tim. 4.18 The Lord shall deliver me from every evil work there 's Salvation from the term à quo And shall preserve me to his Heavenly Kingdom there 's Salvation or preservation to the term ad quem the Angel therefore gives our Lord the Name of Jesus 2. The truth of this will appear when we shall have shewn 1. That the Disciples and Saints of God have made use of this motive and argument 2. That it hath been used with good success upon tryal and use made of it this motive and argument hath proved effectual and prevailed with the Lord. 1. That the Disciples and Saints of God have made use of this motive and argument So the Prophet David Psal 71. Save me from them that persecute me Psal 22.21 Save me from the Lions mouth Psal 54.1 Save me O Lord vers 3. for strangers are risen up against me Psal 55.2 3. Attend unto me and hear me because of the voice of the enemy because of the oppression of the wicked Psal 56.1 Be merciful to me O God for man would swallow me up he is daily fighting and troubling me Psal 57.1 Be merciful unto me O Lord be merciful unto me in the shadow of thy wings will I make my refuge till this calamity be over-past Psal 59.1 Deliver me from mine enemies O God Defend me from them that rise up against me Psal 64.1 6.3 Perserve my life from fear of the enemy Psal 69. 1. Psal 107. 2. Observe we the success of this Prayer in extremity Psal 22.21 having prayed to be delivered from the Lions mouth v. 22 23 24. I will declare thy Name unto my Brethren He hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard him Psal 54.1 2. Save me O God for strangers are risen up against me v. 7. He hath delivered me out of all trouble and mine eyes have seen my desire upon mine enemy Psal
Blasphemer obtained Mercy Dan. 3. yea he blesseth the most high God and decrees the greatest punishment against those who should blaspheme him v. 28 29. And Simon Magus having blasphemed must pray that the thought of his heart might be forgiven him Acts 8.22 23 24. Reason 1. The mercy goodness and forbearance of God Rom. 2.4 1 Tim. 1. 2. Because sins and blasphemies against the Father drawing by the cords of his love may proceed from ignorance Numb 15.25 because I did it ignorantly 3. It may also proceed from weakness Rom. 8.3 and thus 1 Joh. 2.12 13. All sin and blasphemy shall be forgiven unto men our Lord saith not shall be forgiven unto some men but unto men that is all men who repent and believe and obey the Gospel The word is taken indifferently as appears by places of like sence 1 Tim. 2.4 Tit. 2.11 2 Pet. 3.9 Obser 1. The great Grace and Mercy of God the Father unto mankind Tit. 3.4 Obser 2. If God be so Gracious that through his Grace all sin and blasphemy is forgiven unto men 1 Joh. 4.11 how ungrateful is man who forgives no sin or offence to man no evil speaking against himself a cross word a little disrespect a small detriment or loss cools all love Obser 3. Blasphemy against the Spirit is not forgiven in this world nor in the world to come The blasphemy against the holy Ghost shall not be forgiven unto men The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blasphemy of the Spirit which may be understood two wayes first as this blasphemy proceeds from the mans spirit as the spirit of the man is the cause of the blasphemy and so this blasphemy of the spirit proceeds not from ignorance as that of Paul nor from passion as men of a pettish disposition in their hasty anger sometime blaspheme but out of their Spirit out of the inclination incitement and drift of the highest part of the Soul which is called the Spirit So that the blasphemy of the spirit imports besides the blasphemy the cause of it the promptness and readiness of the mans spirit to blaspheme And the words may well bear this sence for as for blasphemy against the holy Spirit the grievousness of that sin is set down expresly vers 32. As for these words they are not so in the Greek or Latin as we read them in our English for whereas we read holy spirit ye perceive it 's a Supplement in your last Translation And Beza confesseth that he added it to the Text. And whereas we read blasphemy against the holy Spirit there is no against in the Greek or Latin but only blasphemia spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this first interpretation of the words not only Cajetane gives but also Diodati in his Notes to the Italian Bible 2. Howbeit because I find the other reading in the Syriack and Arabick in high and low Dutch as also in the Spanish and French Bibles I shall not so adhere unto the former as to reject the other which we have in our Translation Blasphemy against the holy Spirit shall not be forgiven and in this sense the spirit is taken for the third person in the Deity Thus blasphemy against the truth of God clearly known whereof the conscience is convinced is blasphemy against the spirit of God And such seems to be the blasphemy of the Scribes and Pharisees here understood 3. Though all sin and blasphemy be forgiven to men yet this speech seems to some to be an Hebraism like that Mat. 5.18 with Luk. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 54.10 The mountains shall remove This howsoever true yet for the reasons before given I conceive the words positively to be understood Obser 1. Peccata non sunt paria All sins are not alike Obser 2. Though our God be most merciful yet his punitive justice or severity sets bounds unto his mercy 3. Obser Behold the goodness and severity of God how good is he unto all men The Lord the Lord merciful and gracious Behold his Goodness but withal behold his Severity He will not acquit the guilty Behold his Goodness All manner of sin and blasphemy shall be forgiven unto men But behold also his Severity Blasphemy against the spirit shall not be forgiven unto men Thus the wisdom of God by his Goodness keeps men from despair and by his Severity keeps them from presumption And therefore neither the upper nor the nether milstone must be given to pawn Deut. 24.6 Repreh Mens rash judgement concerning things which they know not There are many secrets in Nature which are not known ordinarily unto men but are gotten by great study and industry O how much more hidden are the secrets of God which he makes known unto those that fear him Psal 25. yet how rashly how unadvisedly do men judge of both What else do they who impute the Sanatio magnenetica by unguentum hopliatricum the cure by the weapon-salve to the Devil himself Have they forgotten what the Psalmist speaks Psal 72.18 that God alone doth wondrous things if these be his wondrous works in Nature dare they honour the Devil with them The like we may say of the influences of the Planets and Constellations which have a truth in Nature whatever the Professors of that Science are This is near the sin of the Pharisees here who ascribed Christ's Miracles wrought by Divine Power unto the Devil What less do they who speak evil of many precious Truths of God which they know not and call them errours and ascribe them to the spirit of errour which are truly proper unto the spirit of God God grant such men pardon for they speak what they do ignorantly in unbelief Repreh Merciless and ignorant men who because they have received thoughts of Christ according to the flesh what ever they hear contrary to their partial and narrow conceivings they call blasphemy Why because a company of men have agreed together in the meaning of some Scriptures which out of their private spirit and interpretation they have imposed upon them and what is so contrary to these must be blasphemy let them take heed rather lest they themselves blaspheme Exhort Let the patience and long-suffering of our God win upon us O let it lead us unto repentance O let us remember the many ignorances of God and his Truth his Wayes or Works our many frailties while yet under the Discipline of the Father Esay 45.4 5. I have sirnamed thee and girded thee 2 Esdr 1.22 23. Hos 11.1 4. Act. 13.18 Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Whosoever speaks a word against the Son of man it shall be forgiven him 1. Who is this Son of man 2. What is it to speak a word against the Son of man 1. The Son of man is no other than the Lord Jesus according to his humanity who therefore calls himself by that Name not only thereby to signifie that he took part of flesh and blood Heb. 2. but also more
and with equity as he promiseth to deal with Jerusalem vers 30 34. I will correct thee in judgment Now as summum jus is summa injuria so is summa justitia and therefore as judgment hath an allay of mercy so likewise Righteousness is here to be understood with the temper and allay of mercy Thus that which we read Mat. 23.23 Judgment mercy and faith refers to Mich. 6.6 To do judgment i. e. equity to love mercy This notion of Righteousness taken for Mercy is very frequent Deut. 6.25 it shall be our righteousness if we observe to do all these Commandments LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mercy who shall ascend into the Hill of the Lord He that hath clean hands and a pure heart he shall receive the blessing from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy or Righteousness from the God of his Salvation Psal 24.5 and 33.35 The Lord loveth Righteousness and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and divers the like as Mat. 1.19 according to this notion we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Grot. in locum Esay 57.1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth generally to do or make something and more specially to make in such a sense as we use it in our English to exalt as when we say He made such an one i. e. advanced him Thus the Lord made Moses and Aaron 1 Sam. 12.6 i. e. advanced them Thus the Lord made Twelve Apostles Mar. 3.14 Hoc fecit Wickam he meant advanced And in this sense our Ancient English Translators rendred the word He shall set up Equity and Righteousness again in the Earth I take it in both senses for so surely Christ executes Judgment and Righteousness where ever it is done for without him we can do nothing He shall be for a spirit of judgment to him that sitteth in judgment Esay 28.6 And he it is who advanceth and erects Judgment and Justice Esay 42.1 Behold my Servant which I uphold mine elect in whom my soul delighteth I have put my spirit upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall bring forth judgment to the Gentiles the word signifieth a producing or bringing forth that which was hidden and behind a cloud or under the Earth before The truth of this is seen in all those places where Christ's Kingdom is promised Esay 9. He shall establish his Kingdom with judgment and justice and 11.34 and 16.5 In mercy shall the Throne be established and he shall sit upon it in truth in the Tabernacle of David judging and seeking judgment and hasting righteousness Hath he not made thee Deut. 32.6 and Esay 43.7 I have created him for my glory yea I have formed him yea I have made him yea exalted him The reason of this in respect of The Father as the Principal Cause Impulsive Cause The Son The reason may be considered in the principal cause of it Divine Ordination for the Father hath committed all judgment unto the Son Joh. 5.22 and the Impulsive cause of it in the Father His love to Judgment and Righteousness Psal 33.5 The Lord loveth Righteousness and Judgment and 37.28 the Lord loveth Judgment His love unto his Creature because the Lord loved Israel so because the Lord loves his Israel his Church for ever therefore he made thee King to do Judgment and Justice 1 King 10.9 Gal. 6. He hath made Jesus Christ unto us Righteousness Wisdom 2. In regard of the Son Judgment and Justice could not be done without him Esay 59.16 in their great spiritual desolation when as Judgment and Justice were fallen He saw that there was no man and wondered that there was no Intercessor therefore his Arm brought Salvation unto him and his Righteousness it sustained him This was figured 2 King 4. vers 29. Elisha sent his staff to raise up the dead Child but it would not be he came himself and did it The Law made nothing perfect Heb. 7. but what the Law could not do God sent his Son in the similitude of sinful flesh and condemned sin in the flesh The end the glory of the Lord wherewith he would not only fill the Land of Israel Operatus est salutem in medio terrae but the whole earth Numb 14.21 All the earth shall be filled with the glory of the Lord Esay 6.3 The whole earth is full of his glory so Psal 72.19 Object we see so great iniquity and injustice in the earth that it seems impossible that judgment and justice should ever be executed in it to those who in good earnest reason thus we answer as our Saviour said of the Sadduces Mat. 22.29 they err not knowing the Scripture nor the power of God 1. Not the Scripture which every where testifieth of such a Kingdom of Christ to come see Esay 9.7 and 11.4 Jer. 33.15 Mich. 4.3 2. Nor the power of God or Christ who hath all power in Heaven and in Earth Mat. 28. But the truth is we are disobedient and so unbelieving that any such thing shall ever come to pass in us and because our works are evil therefore we love darkness more than light Joh. 5.9 pleasures more than God And truly Beloved because the Prince of the air hath power in us by reason of our disobedience Eph. 2.2 it 's very observable that men are more apt to ascribe power to the Devil than to Christ himself The Devil can exercise all false judgment and unrighteousness and that in the earth too but Christ cannot this is unbelief Christ finds no faith among us and therefore he cannot work any great thing or works among us Mat. 13.5 He who can hope for such times as these he is accounted little better than a mad man yet such a Golden Age must come or else which is no less than blasphemy we must accuse the Scripture it self the Word of Truth of falshood Unless we should put off this Kingdom of Christ in Judgment and Righteousness till we have put off the Body when Eccles 9.10 there is neither work nor device nor knowledge or wisdom in the grave whither thou goest Thou art an Adulteress when thou art importuned by thy sin thou usest but half thy strength 2. Observe wherein consists the power and government of Jesus Christ He sets up Judgment and Justice in the earth this is his way Gen. 18. an unknown way the Psalmist prayes for the knowledge of it Psal 67. God be merciful unto us c. That thy way may be known this Judgment and Justice he executes now among all his Subjects for now is the judgment of this world now shall the Prince of this world be cast out Joh. 12.31 Now all those who are Subjects to him he judgeth and condemns all sin for sin Rom. 8. and justifieth for just what ever is righteous ye find a description of Christ's Kingdom to this purpose Esay 32.1 A King shall reign in Righteousness and Princes shall rule in judgment and then what shall his judgment be v. 5. The
it aims higher Solomon is Jedediah the Beloved or Love of God the Type of Christ in the Spirit 2 Sam. 12.25 Jedidiah Charity the bond of perfectness Col. 3.14 and vers 15. the true Solomon the true Peace of God that rules in the heart a type of the true Solomon the Prince of Peace True it is that not only every known reigning sin but also the shews of Vertue and Piety these labour to obtain the Kingdom Thus Saul i. e. the Law would have killed David Thus Absolon a type of those under the dispensation of the Father Thus Adonijah 1 King 5. i. e. Knowledge the Abomination of Desolation Dan. 12. and for this end he gets Joab over the Host Abiathar the Priest pretence of Holiness but Zadock Benajah and Nathan Holiness Edification and the Graces of the Spirit these were not with Adonijah Thus the Scribes and Pharisees opposed the Kingdom of Christ but maugre all the opposition of the Law maugre all the opposition of Science falsly so called yet have I set my King upon mine holy Hill Psal 2. The love of God shall be the first and greatest Charity shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriac Interpreter inverts this order This is the great the first and so doth the Hebrew Matthew set out by Munster so likewise doth the Vul. Lat. howbeit because the Greek here which our English Translation followeth mentions the first first and the parallel place Mar. 12.28 29. speaks of the first Commandment only 1. I shall shew the reason why this Commandment is said to be the first 2. Then why it is said to be the great or greatest of all the Commandments which done I shall 3. Make use of all unto our selves 1. Why is this Commandment said to be the first Divers wayes a thing may be said to be first and before other I shall name here only those which are most proper to our purpose which I shall reduce unto these two respects 1. In regard of the Law-giver 2. In regard of man to whom the Law is given 1. In regard of the Law-giver he himself is the first and chief good yea all good Ostendam tibi omne bonum Since therefore love is naturally carried unto goodness and first in order of dignity unto the first and chiefest good there is good reason why we should first love him and consequently this should be the first Commandment 2. Next to the order of dignity is the order of intention or the end which the Lawgiver aims at and hath first of all in his mind and that certainly is the love of God 1 Tim. 1.5 The end of the Commandment is love For howsoever the knowledge of God must precede in order of time because not only Ignoti nulla cupido there is no desire of that which is unknown but also there is no love no hope no fear no joy in a word no affection at all toward that whereof there is first no knowledge we cannot love desire hope fear God unless first we know him yet this is to be understood in order of time as for the order of intention which God aimed at he would not that the man should rest in a contemplative knowledge of God but should be affected according to his knowledge which must cease but love must remain 1 Cor. 13. Nay Charitas intrat ubi scientia foris stat yea although fear go before love according to that Primus in orbe Deus timor fecit timor est prima mensura Divinitatis yet that is to be considered in regard of the mans fall'n estate for fear of punishment had never been unless first sin had come into the world as ye may observe Gen. 3. And initial fear makes way for love as a serviceable means unto the end which being obtained and perfected as principally intended fear is cast out as being used only as a means to obtain the end with which it cannot consist As Physick having brought us to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good habitude of body is it self purged out and therefore the Wise Man saith Ecclus. 25.5 That fear is the beginning of love c. 2. This Commandment to love the Lord our God c. is first in regard of man and that both 1. In regard of his Obligation to act towards his God and 2. His Principle of action 1. In regard of his obligation to act surely the work of Creation and Preservation whereby Gods prevents the man layes the first obligation and tye upon the man to love and to be thankful unto his God as I have shewn which truth the Gentiles held in unrighteousness as the Apostle proves Rom. 1.18 21. 2. His principle of action which must be In obedientia Charitatis Consol Oh but these are evil dayes the evil dayes cannot hinder thee from union with thy God Psal 17. The Prophet having complained in like sort comforts himself vers 15. As for me I will behold thy face in Righteousness and Rom. 8. Nor height nor depth shall separate us from the love of God May it not be feared thou lovest him with half thy strength as an harlot willing to be forced thou lovest the world or the flesh or the pride of life or some or all of these and that causeth thy disturbance Thou canst do what thou canst do no man in his wits but will yield to that to love the Lord with what power thou hast love him with all thy heart know he searcheth the heart love him with all thy soul he hath made us this soul and knoweth it love him with all thy strength all power is his and he knoweth what power he hath given thee Try how far thou canst love him no man knows what he can do till he hath tryed The Pharisees of old knew very much of Gods Word and spake very much of it and they of all others most reasoned with our Saviour concerning God but our Lord tells them I know saith he that ye have not the Love of God in you Joh. 5.42 And we may say the like of the Pharisees in these dayes they are great talkers of God and of Religion like Amorites and will know all things knowable but bitter men they are so Amorites also signifie and therefore they have not the love of God in them We know that we have all knowledge which puffs up and makes proud but it 's Charity that edifieth and builds up 1 Cor. 8. That knowing Knowledge is the dust the food of the Serpentine Generation according to their doom Gen. 3.14 which the Prophet Esay 65.25 tells us must be fulfilled in these last dayes even the knowing Knowledge which Jehu cuts off so the Chaldee Paraphrast renders 2 King 9.8 him that pisseth against the wall and therefore David prayes Psal 90. That the Lord would teach him to number his dayes that he might bring unto him a wise heart so the words signifie not a wise head not a strong head-piece Sign How canst thou
of Seth and Shem and Abraham and Rechab and the Esseni or Hassadei 2. There are also Scribes and Pharisees hypocritical men There are prophane men without number We enquire now touching the Scribes and Pharisees such there are without doubt who sit in Moses John Baptists and Christ's Chair who teach the Law Repentance and the Gospel of Christ Yet it cannot be denied but many of us say and do not as they tell a story of the Lacedemonian Ambassadors resident at Athens that they being at a Play and an old Athenian coming in and no Athenians giving place to him the Lacedemonian Ambassadors arose and gave the old man room among them whereupon one said That the Athenians a learned City knew what was just and right but they did not act accordingly but left that to the Lacedemonians who were most illiterate men Would God this were not most true of many of us who teach the Doctrine of Moses John Baptist and Christ that we sit in the Chair of Moses John Baptist and Jesus Christ and have the Key of Knowledge but enter not in our selves nor suffer others to enter in that would 3. The multitude and Disciples must not do according to the works of the Scribes and Pharisees The words contain our Lord's Second Precept which is negative a prohibition of following the Works of imitating the Life and Manners of the Scribes and Pharisees Here are these three Axioms 1. The Multitudes and Disciples must not do according to the works of the Scribes and Pharisees 2. They say and do not 3. Because they say and do not therefore do not ye according to their works Which I shall speak of only as they contain our Lord's Doctrine 1. Do not ye after their works 2. And his Reason Because they say and do not Observ 1. The works of the Scribes and Pharisees were sinful unjust and ungodly Obser 2. The Lord knows how flexible how prone we are to follow what is evil especially in him who teacheth what is good how much inclined we are rather to imitate the evil Life than the good doctrine of our Teachers Obser 3. The grace and goodness of the Lord Jesus Christ He would not that we should follow the evil Be not conformed unto this world Rom. 12.1 3 Joh. 11. follow not that which is evil 2. Our Lord gives the reason of this point they say and do not Reason What reason is here why they say and do not what they say is from conviction of their judgemâ—nt according to the Law of God and is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dictate of their Conscence But what they do is from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impetus of their own will and affectiâ—ns See Notes on Rom. 6.19 For howsoever naturallâ— the will ought to follow the dictamen intellectus the dictate of the understanding and last result and conclusion of it yet it 's hurried away by the violence of the seâ—sitive appetite As the daily motion of the primum mobile naturally should carry abâ—ut all the inferiour Orbs but beside and contrary to this motion every Planet stâ—als its own proper motion And thus though the Scribes and Pharisees teachers of heavenly things had motions from the Law of their mind inclining them to act according to the Law of God yet the violence of their appetite swayes them contrary thereunto And therefore Jude calls such wandring stars Jude vers 13. Besides tâ—ere is a false doctrine a damnable heresie brought in by such Teachers whereof St. Peter warns us 2 Pet. 2. Who tell us that it 's impossible to be exactly obedient uâ—to Moses's Chair That they that go about to fulfill the sayings of the Scribes and Pharisees think to be justified by their works or to merit by them If we say we have no sin we deceive our selves and the truth is not in us and therefore that we may not deceive our selves and that the truth may be in us that we may be Orthodox we must be sure to have sin what ever comes of it This Doctrine eats like a Gangreen and spreads it self like a Leprosie over the whole Christian world so that whosoever shall affirm that it 's possible through the power of God and of the Lord Jesus Christ to do the sayings of the Scribes and Pharisees to be obedient unto Moses's Chair He is almost generally believed to be heterodox a man of an erroneous judgment one that holds strange opinions in a word a very dangerous man Obser 1. Note here the wonderfull Grace and wisdom of our God in preservation of his Truth in the world even in a perverse and crooked Generation The Scribes and Pharisees say but do not yet in that they say though they do not they acknowledge what they say ought to be done The People who are Auditors hear but do not yet will confess that what they hear ought to be done And thus in both the only wise God preserves in the Consciences even of wicked men a testimony unto his Truth and a witness in ungodly men against themselves Thus the Lord kept his Truth by the testimony of the false Prophets Balaam and others and over-ruled them by it For truth hath commonly an influence upon a sublime understanding and without the choice of men slides into their minds when they think not of it as the light shines into the eye that 's open without the mans choice As Balaam is said to have his eyes open Numb 24.3 So that a false Prophet a Scribe or Pharisee may have a glimpse of truth yet without any special favour of God because truth respects the understanding according to which a man may be said to be subtil acute knowing learned but according to that he cannot be said to be good just or honest for Charity according to which one is said to be good just or honest is an act of the will since therefore the act of the understanding what is true precedes the embracing of it by the will a false Prophet Scribe or Pharisee may retain truth in his understanding and teach it without any will or love unto it Obser 4. The will of the Lord is that we should do after the sayings and doings after the doctrine and works of those teachers whom he sends unto us And the reason is the Precept is a dead thing that seems impossible untill it be brought to life by the Teacher or others and then it 's made appear to be not only possible but feisable and practicable The Apostle propounds not only what he had taught unto the Philippians Phil. 4.8 Whatsoever things were true c. but whatever they had both learned and received and heard and seen in him to do vers 9. who would think that the precept to love our enemies were possible unless some there were who practised it Saul thought it so till he found it practised by David upon himself Observ 5. The Doctrine of the Scribes and Pharisees is to be diligently
and accurately distinguished from their life works and manners for 't is possible their works may be corrupt and evil though their doctrine be sound and good We seem by this doctrine to introduce a possibility of doing what the Law requires whereas Faith and Works are every where opposed Faith and Works are not opposed but Faith and the Works of the Law are opposed Observ 6. The Lord wills the observation and obedience unto his Law by whomsoever it is taught whether they be scribes learned only in the Letter as these were or Scribes taught unto the Kingdom of God Mat. 13. Obs 7. The Lord wills that the Multitude and his Disciples perform all outward obedience unto the Law of God the Scribes and Pharisees had taught the people that and no other so Mat. 5. they taught them that they should not Kill not commit Adultery not forswear themselves c. They urged the Law no farther than the outward observation of it nor knew they or would acknowledge any other obligation to the Law beside only the outward yet was the Sect of the Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most exact Paul was a great proficient herein who professeth Act. 26.5 that he had lived blameless Gal. 3.16 where by the Law he means the Law of Works whereof the Magistrate could take cognizance not the Law of the Spirit of Life for the Magistrate cannot see nor punish any breach of that Law which therefore Clemens Alexandrinus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore St. Paul tells us Rom. 7.7 That he had not known Lust to be sin unless the Law had said Thou shalt not Lust Whence Josephus a learned Pharisee blames Polybius that excellent Historian because he ascribed the death of Antiochus to Sacriledge which yet he never effected but only intended for saith he to have a will to commit that sin if he did it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see then whereto the Pharisees doctrine tended even to the outward observation of Gods Law and no further This and this only the Scribes and Pharisees taught and in this the Lord commands the Multitude and his Disciples to obey them Whence it appears that the Lord requires and esteems actions outwardly good the outward observation of his Law which is much to be observed by them who think that God takes no notice of outward particular actions Observ 8 Note hence the excellency of the Christian Doctrine above that which was taught by the Scribes and Pharisees The Scribes and Pharisees taught men that they should not kill so that if their Disciples laid no violent hands upon men they were not guilty of murder but the Christian Doctrine forbids anger whence murder proceeds and hatred and malice and tells us That he who hates his Brother is a murderer The Scribes and Pharisees forbad Adultery and if men abstained from the outward act they were held innocent and guiltless The Christian Doctrine forbids the lusts of the flesh 1 Joh. 2. and intention of the heart He who looks upon a woman to lust after her hath committed Adultery with her already in his heart It is true that which Zophar tells Job that he would shew him the secrets of wisdom Job 11.6 For the Law is not only Literal but Spiritual also The Tables of the Law were written within and without so was the Roll that was given to Ezechiel chap. 2.10 and the Book given to John Rev. 5.1 All which requires an inward and outward Righteousness Righteousnesses holy Conversations and Godlinesses 2 Pet. 3. The Scribes and Pharisees taught the outward Writing outward Righteousness outward Conversation and they were very strict therein The Lord teacheth his Disciples That unless our Righteousness exceed the Righteousness of the Scribes and Pharisees we shall in no wise enter into the Kingdom of Heaven That Righteousness which must exceed another must comprehend all the other and add more to it It 's a known Principle and that which needs no demonstration no proof at all it s the ground of after demonstrations Majus comprehendit in se minus If therefore the Righteousness of Christ and his Apostles which he requires of them must exceed that of the Scribes and Pharisees and that upon the greatest of penalties Surely the Righteousness of Christs Disciples must contain that Righteousness of the Scribes and Pharisees in it Repreh The false Disciples who pretend Faith in Christ and obedience unto his Chair yet are not obedient unto the Chair of Moses who come short of the Righteousness outward of the Law The Scribes and Pharisees taught that men must not Kill the pretending Disciples of Christ and those more Refined and Reformed Kill and destroy one another The Scribes and Pharisees taught men that they should not commit Adultery The pretending and seeming most reformed Christians Rant and Whore and live in all outward uncleanness Yea herein the old Pharisees were better than the new they taught the Law the new ones teach and believe that they are saved by a bare Faith Exhort 1. If the Scribes and Pharisees do Moses's work and draw men let us yield our selves to be drawn unto Jesus Christ by them Exhort 2. To those who sit in Christ's Chair and preach the Gospel that they would teach by words and works It is said of our great Master that he was potens Opere Sermone mighty in Word and Deed. Observ 9. What great commendation it is for a man to be Orthodox and of a right judgement and opinion touching divine truth which is cryed up now a dayes as if it were the principal part of Christianity for men may be Orthodox and sound in their opinions yet wicked in their lives Such here were the Scribes and Pharisees Obj. But must I not do after the works of my Teachers whom then shall I follow Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating Creature and whom shall he imitate if not his Teachers Sol. The Teachers of the Scribes and Pharisees are not to be followed in what they do 2. It 's possible that some other may be found whose doings thou mayest follow as well as their sayings yea though they say little but walk on through the gainsaying world in silence yet their works preach unto us Their Life is a continual Sermon If thou find none such in the world thou hast an infallible pattern a spotless mirrour an example exact according to the Will and Word of God the Lord Jesus Christ do after his works He is the Light of the world he that follows him shall not walk in darkness because he sees the Light of this World God the Father well knew there would be many sayers few doers of his Word that the Scribes and Pharisees in all Ages would be the same such as would say and do not and therefore he hath given an unerring Guide unto the world his Word that speaks to us and in us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath spoken in all men from the beginning
of Tenents and opinions 2. The sinfulness of their lives by the uprightness of their own Contraria juxta se posita magis elucescunt Contraries set together appear the more 3. They hold forth the Divine life unto the enemies of Christ which though most amiable and lovely in its self yet is the most hated by evil men who love and hate according to whatsoever themselves are wherefore did Cain kill Abel because his own works were evil and his brothers righteous Men love darkness more than light because their works are evil 2. Even the enemies of Christ kill one another the one hath appearance of Truth which is opposite to the persecutor as two crooked lines are opposite one to other and both to the Truth As the Pharisees were against the Sadducees and the Sadducees against the Pharisees and both against Christ The inhabitants on both sides the river Gambra were both alike evil yet at strife When mankind grows too numerous and burdens the earth it 's one of Gods wayes to put an evil Spirit among the wicked the greatest burdens of it and set their swords one against another and destroy one another Observ 3. Learn hence the goodness of God who hath not permitted the whole man to the power of man as well knowing how mischievous man is to man in his degenerate estate O the Apostatical state of man In the beginning God made the man keeper of his brother Cain asked as of a strange thing but the wise man tells us it was not so Ecclus. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so then one man was a God unto another but now homo homini lupus of your own selves saith the Apostle there shall arise up grievous wolves that shall devour the flock Act. 20. Yea many interpret that Greek Proverb in the worst sence One man is a Devil to another Repreh Men can kill the body by divine permission and ordination Vitae suae prodigus Dominus est alienae vitae which discovers our great vanity in carking and caring and plotting and contriving c. and all for the belly all for the support of the body which is one of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not in our power as the Stoick saith well In cute curanda plus aequo operata juventus Who bestow so much of their short time in the world in trimming and dressing and crisping and curling and powdering and complexioning and spottings dum moliuntur dum comantur annus est what is it all but to plaister and trim a mud-wall which may and must be thrown down and if not will of its self e're long fall down I am not ignorant what is wont to be said in defence of this vanity that our bodies are the Temples of the Holy Ghost much might be said in answer to this true it is that Spirit and Soul and Body ought to be sanctified wholly 1 Thess 5.23 and we ought to bear God in our bodies Paul was a chosen vessel to bear Gods name and yet is that earthly body but the outward Court of the Temple The Temple wherein God is worshipped is the spirit Joh. 4. as for our outward and material Temples of our bodies how strong how beautiful soever let us remember what our Lord saith of the Temple Luk. 21.5 6. as for the proud decking of this Temple quis requisivit who hath required it ye have seen a spider a long time weaving a curious webb and a maid with a broom suddenly swept it and the weaver of it with it into the dust 'T is the peremptory doom upon Adam and every Son of Adam Dust thou art and to dust thou shalt return Here is Consolation unto the poor Soul that although so much they can do yet they have no power more that they can do That the righteous and the wise and their works are in the hand of God What though the Lord suffer the Sword to prevail to the death of the body why should it seem strange unto us he deals no worse with us than with his own Son Zach. 13.7 even the intimate friend of God the Father how much more his poor friends if in the green tree how much more in the dry God reserves to himself our better part Psal 97.10 The Lord preserveth the souls of his Saints he delivereth them out of the hand of the wicked Wisd 3.1 The souls of the righteous are in the hands of God and there shall no torment touch them But we must not omit the consideration of the parallel Scripture Mat. 10.29 where instead of They have no more that they can do we read They cannot kill the soul whence we may note what that is whereof we ought to have the greatest care and most tender regard what is it but the Soul so the Soul be safe it matters not what becomes of body goods name all This appears by comparing this Text with Mat. 10.28 But can the Soul be killed What think we of those who are said to be dead while they are yet alive dead according to the Soul but alive according to their body as the wanton widow is dead while she liveth 1 Tim. for is not God our life Deut. 30.10 Is not Christ our life Col. 3. Is not the spirit our life because of righteousness Rom. 8.10 If therefore a separation can be made between God and the Soul Christ and the Soul the holy Spirit and the Soul then may the Soul be killed when the Lord is separated from it Thus froward thoughts separate from God Wisd 1.3 and to be carnally minded is death Rom. 8.6 and as there are bodily enemies which can kill the body so are there spiritual enemies which can kill the soul Psal 17.9 Hence David prays keep me from the face of the wicked that oppress me from mine enemies in the soul that compass me about and what other enemies are they but the foolish and hurtful lusts which fight against the soul 1 Pet. 2.11 What is turned a dead body Numb 6.6 is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul so vers 11. and elsewhere often for it is the Soul which by separation from the life of God is truly dead in trespasses and sins Eph. 2. Observ 1. Hence it appears that we have spiritual enemies which may kill the Soul Exhort Since this they can do let us labour to live such a life as they cannot take from us See Notes on Jam. 4.14 Let us be possest of such wealth as the Soldier cannot plunder us of But respice titulum remember to whom our Lord speaks to his frends who do whatsoever he commands them otherwise we find men desperately careless of their lives Because they can do no more therefore fear not them that kill the body Reason Great evils raise great fears this evil is not such yea because they kill and cannot detain in torments after death therefore fear them not but by how much they torment by so much the
feet are swift to shed blood destruction and unhappiness are in our wayes and the way of peace we have not known that 's Gods way Thou art therefore inexcusable O man who ever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things O but we have the Truth they say they have the Truth too but both they and we hold the Truth in unrighteousness and so the wrath of God is brought upon us both Rom. 1.18 Every Sect challengeth Christ who shall be judge even the meanest Auditor here may be judge for what is Truth David tells us Psal 119.151 Thy Commandments are the Truth Our Saviour tells us I am the Way the Truth and the Life They have the Truth then who obey the Truth who keep the Commandments who walk in Christ the Way do the Truth live the Christian life these have the Truth They who are contentious do not obey the Truth Rom. 2.8 Tush Truth is fallen in the street and trodden under foot by those who plead for it Yea Truth faileth and he that departeth from evil maketh himself a prey Isa 59.15 God hath a controversie with the Land because there 's no truth no mercy no knowledge of God Hos 4.1 They who have the Truth have meekness Psal 45.4 they have mercy Psal 85. and 60.4 they have love Thou hast given a banner to those that fear thee that it may be displayed because of the Truth What 's the banner Cant. 2.4 His banner over me was love Charity rejoyceth not in iniquity but rejoyceth in the Truth 1 Cor. 13.6 Exhort 1. To make straight the Lords way Such a way the Lord delights in Ps 1. for as our eye is pleased with that which is straight and crooked figures displease our eye so it is with the Lord which is the meaning of that Phrase often used in Scripture To do that which is right in the sight of the Lord Deut. 1.18 and 12.25 The Lord gives this Testimony unto David 1 King 4. That he did that which was right in his eyes and to Jotham 2 King 15.34 and 18.3 to Hezekiah Whence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth that which pleaseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 27.9 Truth will return to those that practice it God himself is right Deut. 32.4 Exhort 2. Prepare the way of the Lord in the wilderness what wilderness we must go into I have shewn before into the forlorn desolate and wildered heart thither we must go to prepare the Lords way where the Lord calls to us to hear his voice and his word is not afar off from thee but in thy mouth and in thy heart I have heard of many and known some who have travelled far to hear the Lords voice and learn how to prepare his way and after long search abroad have at length returned with loss of all their labour grieved and ashamed that they have sought that so far abroad which might be found so near at home What is it to prepare this way of the Lord in the wilderness what else but to repent of our ill led lives by which we have wandered and gone astray from our God and return unto our God for ever hereafter to walk in his clean even and right way which whosoever shall go about to do shall quickly find himself in a wilderness and man alone with God alone Such an one sets God in his heart over all renounceth all things for God alone so that if he might have all the world without his God he rather chooseth to have God alone without all the world than all the world without God Lord let all things in the world forsake me so I may have thee so I may have thee I forsake all things so I may have thee let the world be crucified to me and I unto the world He who is thus retired unto his own heart shall quickly find himself alone though in a crowd and yet is he not alone for God is with him he is alone who is without God Judg. 16.7.20 But whom shall we perswade thus to prepare the Lords way in the wilderness Exhort 3. To be wary least we be seduced by the crooked Generation were there not such seducers Isa 35.8 There is great need of such advise because there is a way that seems right to a man but the end of it is not good what way is that every by-way of Religion doth not every way seem good in his own eyes The common means to level the Lords way to fill up the valleys and bring down the mountains is 1. Repentance and Faith John the Baptists Doctrine for so we find Act. 19.5 John baptized with the baptism of Repentance saying unto the people that they should believe on him which should come after him i. e. on Jesus Christ This Doctrine fills up the low sinking valleys Act. 2.37 38. this Faith removes mountains Mat. 17.14.21 See Notes in 1 Cor. 13.2 2. Prayer Psal 27.11 Teach me thy way O Lord lead me in a plain path Remember thou walkest in the midst of snares let thine eyes look right on he who hath the end of his journey in his eye cannot go amiss Make straight paths for your feet Pray to the Lord to direct us O that my wayes were made so direct that I might keep thy righteous judgements 1 Joh. 2. If any man sin we have an advocate with the Father It 's much to be lamented that this and other Scriptures and the falls of Gods Saints are drawn to countenance men in their voluntary and wilfull fallings and lying still in sin The falls of Gods Saints were not iterated and it cost some of them dearly e're they rose witness David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who willingly falls unwilling falls are pardonable Gal. 6.1 You must take heed of such interpretations of Scripture as side with our corruptions our best guide in Gods way is self-denial We are prone to despair I shall fall one day by the hand of Saul saith David We are too prone by corrupt nature to fall therefore listen not to those Scriptures which seem to drive us down headlong stand fast in the Faith stand fast in the Lord. NOTES AND OBSERVATIONS UPON JOHN III. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him BEfore we come to the Analysis and Resolution of these words it 's necessary that we should read them right according to the Greek which word for word sounds thus He who believeth on the Son hath the everlasting life but he who obeyeth not the Son shall not see that life but the wrath of God abideth on him We read in the 25th verse of this Chapter of a question raised between John Baptists Disciples and the Jews concerning Purifying as whether the legal
evil as because a swine was an unclean beast The Jews told their Children it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anothing thing that is somewhat that they would not have them know 2. Notable for good and excellency in goodness Caleb had another spirit that is a new spirit Numb 14.24 They must now speak with new tongues they are new men new creatures and therefore they must have all things new Zeph. 3.9 See Esay in locum Axiom 3. They were first filled and then they spake This is a Prime a principal requisite of him who ever he is who speaks in the name of the Lord 1 Pet. 5.10 Observ 1. Here is then the very best eloquence that which is given and taught by the holy Spirit of God That 's the true Flexanima Suada That 's that Rethorick that winns upon the minds and hearts of men Of this the Apostle speaks 1 Cor. 2.1 When I came to you I came not with excellency of speech or of wisdom declaring unto you the testimony of God vers 4. My speech and my preaching was not with enticing words of mans wisdom but in demonstration of the Spirit and Power Observ 2. Note hence What ought to be the Measure and Rule of our speech and especially of theirs who are Gods Truch-men and Interpreters unto his People surely the dispensation of the Spirit For how can any man speak of God or the things of God without the direction and teaching of God The Divine Philosopher knew this when he said No man can speak any thing of God without an Oracle Observ 3. Hence we may know among the manifold pretences to the Spirit of God who hath that Spirit at least in good measure if not in the fulness of it viz. if they speak as the Spirit gives them to speak if they speak a pure language He that offends not in his tongue is a perfect man and is able to rule Every Nation hath its Character sermonis some certain character by which every one is known The Ephraimite hath his Shibboleth by which he is known to be an Ephraimite The Galilean hath his proper Dialect Thou art a Galilean and thy speech agreeth thereunto Howbeit this is to be understood so that the hands and the feet agree with the tongue that our actions and life our holy affections and obedient walking be suitable to our pure language otherwise if the voice be Jacobs and the hands be the hands of Esau If we look no farther than the History it is no better than deceit and supplanting but if a man be a Galilean and his speech agreeth thereunto as it was said to St. Peter then no doubt the speech is a character of the holy Spirit if a man be a Galilean that is a Convert one turned about from sin to righteousness from Satan unto God and his speech his holy communication agreeth thereunto no doubt there is the Spirit of God as it is said of these Apostles and Disciples in the Text that they were all Galileans all Converts all turn'd from Satan unto God The Disciples were commanded to go into Galilee and there they should see the Lord Jesus And our Lord wrought most of his great works in Galilee If we be converted and penitent and bring forth fruits worthy amendment of life if we bring forth the fruits of the Spirit in our life and actions Galat. 5.22 then we are true Ephraimites i. e. fruitful ones though but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spica Observ 4. This discovers unto us the fountain of all errours and heresies which either in former Ages or especially in this latter Age have risen in the Church of God Men have not waited and expected until they have been filled with the Spirit of God until the Spirit hath given them to speak but they have heeded their own Spirit This St. Peter implyes is the reason of false prophesying and teaching in the Church 2 Pet. 1. ult cum 2. And hence it comes to pass that the woman speaks in the Church and usurps authority over the man Exhort To this holy ambition to be filled with the holy Ghost to speak with tongues as the Spirit gives to speak Surely this were vain and foolish presumption had not all the people of God the promise of the same Spirit even we that are afar off in regard of place in time in disposition and qualification Act. 2.39 The Promise is made to you Luk. 11.13 Your heavenly father shall give his holy Spirit to them that ask it The Lord gives his Spirit to those who obey him Act. 5.32 Means to attain this let us hear what Christ speaketh in us Psal 45. The Jews understood not Christ's speech Joh. 8.42 43. and he gives the reason vers 44. Ye are of your Father the Devil Observ 5. The Spirit must first speak to the Minister before the Minister can speak to the people Do ye seek a proof of Christ speaking in me c. And is there so great a filling so great a fulfilling of all things and are we empty Is the Spirit of God poured forth and shall we have no share of it Alas if we be filled with any thing else with any thing contrary to Gods Spirit how can we be filled with it the Spirit of Envy excludes the Spirit of Love if we be envious we cannot receive the Spirit of Love Christ's Spirit is a spirit of meekness humility truth Can we receive this Spirit while we have the spirit of pride wrath errour A brief defence of the Observation of Festivals and in particular that of Pentecost or Whitsunday from Ephes 4.10 THe only Wise God in all Ages hath preserved the memory of his wonderful Works by setting apart certain dayes Festival dayes and yearly Solemnities whereby all the People of God have been stirred up to a grateful remembrance of them and to the performance of such duties as the respective Solemn dayes and times required of them But Variè Diabolus aemulatus est veritatem affectavit illam aliquando defendendo concutere The Devil hath divers wayes envied the truth of God Sometimes he hath endeavoured to shake it by seeming to defend it saith Tertullian As in the business of Christian Festivals so on the other side under a pretence of Zeal for the truth of God he raised up Aerius the Heretick of old to deny the Solemn Feasts as Judaical and there have been of Aerius his Disciples and are at this day who oppose the dayes set apart for the memory of Christ's actions under the name of superstition Hence it is that the history and memory of Christ's birth death resurrection ascension and giving the Holy Ghost hath been obscured and their mysteries unknown and our duties required out of them wholly neglected and not performed So that they who have thus opposed the Christian Festivals as superstitious under a shew of greater piety and holiness they have done the Devil notable service as in special in regard of the present Festival The
upon what terms we differ Truth we have blessed be God in abundance But do we practise what truth we know God hath shewn thee O Adam what is good c. The Prophet to convince us that we are not obedient unto this Truth proceeds Mich. 6.8 13. While we cry out contend and fight for more Truth The Lord punisheth us for what we know and disobey Rom. 1. Rom. 2.8 That to them who are contentious and obey not the truth tribulation and wrath What truth we know we hold in unrighteousness and so bring the wrath of God upon us Yea Beloved the Lord accounts us as not to have that Truth which we know while we love it not Hos 4.1 yea no man will think he hath Truth enough till things come home just to his opinion of Truth And if some men attain their desires herein thousands will want theirs and they will cry out for Truth still and all this comes to pass because we turn not from our iniquities Dan. 9.13 But on the other side there 's as great a Cry for peace But let me appeal to thy conscience wherefore wouldst thou have peace Is it not that thou mightest go to such or such a City or Town buy and sell and get again Is it not that thou mightest freely drink and be drunk follow thy voluptuousness and sensuality Is it not that thou mightest prosecute thy ambitious designs With one of these three we go a whoring from our God for commonly one of these three bewitch us in the time of plenty and prosperity And what peace then so long as the whoredoms of our mother Jezabel and her witchcrafts are so many It hath been the filthy whoredom and witchcraft long practised in this Island and therefore we may fitly compare it to Jezabel which signifieth an Island made a dunghil or which now followeth upon our whoredoms from our God and witchcrafts wo unto this dunghil wo unto us And therefore it is much to be feared that the Lord will bring to pass what he threatens Zeph. 1.17 and Malach 2.3 There is no peace to the wicked saith my God Repreh 2. Those who would have God turn to them but they will not turn to God they would have him come to them in their sinful way and will not meet him in his way of righteousness The original word here and elsewhere is Joel 2.12 Turn ye even to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad me So in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impii ambulant in Circuitu Spirit Terr Chap. 1.4 5. Shifting their beds inhaeret lateri lethalis arundo Repreh 3. Those whom the mercies of God cannot win Esay 26.9 10. Rom. 2. Repreh 4. Those who turn but not from their sins to God but change their Opinions change their Sects Repreh 5. Those whom nor mercies nor judgements move Balaam goes on in his impenitency and soon forgat the Angels Sword the Oracle of God the dangers he escaped and goes on frowardly in the way of his own heart Esay 26.10 Rom. 2. Repreh 6. Those who are not ashamed when they have committed sin 1 Cor. 5.2 The Apostle reproves the Corinthians for tolerating incest among them and ye saith he are puffed up or have not rather mourned Psal 94.3 4. How long shall the ungodly triumph Hos 9.1 Rejoyce not thou Israel like other people for thou hast gone á whoring from thy God The Prophet Jeremy 44.10 puts the Jews in mind who were gone to dwell in Egypt what evil the Lord hath brought upon Jerusalem and upon all the Cities of Judah and Behold saith he they are this day a desolation and no man dwells therein because of their wickedness which they have committed And hath not the Lord our God dealt just thus with us Who hath not seen or heard of that Comet which long time together denounced these judgements which according to the body of it fell first on Germany and according to the tayl are faln since upon these two Neighbour Islands Who knows not how fiercely the fire of the Lords wrath now about these twenty years burned in Germany All this while the Lord was sharpening his Sword against us Ezech. 21.10 yet we are not humbled even to this day yet we have not laid it to heart Jer. 3.7 Ezech. 23.11 Though she saw c Therefore that comes Ezech. 21.28 Who of us hath turned from his darling sin Repreh 7. Who are turned in part as to the dispensation of the Father which consists in strictness and rigour fear and terrour and wrath which the Law causeth as Moses describes the giving of the Law Exod. 19. and 20. and Heb. 12. Elias and John the Baptist were under this dispensation And hitherto many are come at this day and know not of what Spirit they are but think they are come to Mount Sion when indeed they are yet in Mount Sinai they have not the humility and meekness the love and patience the gentleness and long suffering of Jesus Christ Herein therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall short and though they be returned yet it is only to the dispensation of the Father not of the Son whereas the Lord saith ye have not returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. usque ad me or unto me They have not yet been brought by the Law unto the Lord Christ Let us be exhorted to return unto our God that we may be the better perswaded hereunto let us consider That this duty is a change of the mind the which will be thought more fit to be done if we should bethink our selves how we are minded before repentance Before repentance the mind of man is wholly aliened from the mind of God The world by wisdom knows not God 1 Cor. 1.21 and 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him Joh. 8.45 Because I tell you the truth ye believe me not 2. This is to be without true Love either to God or our Neighbour wholly estranged from the commandment of God 3. These seek rest and contentment in the lusts of the Flesh as the Apostle describes it Eph. 2.3 We have had saith he our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind 4. Consider that all this is no other than enmity against God for such is the carnal mind 'T is enmity against God and enemies we are in our mind by evil works Col. 1.21 5. Remove 1. Erroneous opinons concerning sin that it cannot be wholly taken away by the grace of God I have heretofore proved this largely add Rom. 5.6 7 8. 2. Sleight thoughts of sin that it is not so evil as it is thought to be Vide Notes in Am. 4.11 6. Summ up all thy customary thoughts affections loves desires hopes fears pleasures joys delights words actions All these summ up into one mass and heap and look upon them all as thy self and give
first Sermon I delivered out of this place have I been way-laid yea my whole life enquired into and that by some who have not well enquired into their own And truly it is a sad thing to consider and unworthy of the Christian name that a Minister of the Word should spend his time and strength and all to gain their Souls who mean time spend their time and pains and strength to entrap him And that the Art of Brachigraphy a precious gift of God whereby we may take notes whereon we may after ruminate and meditate that this gift of God should be so foully abused by the Scribes taught to a worse Kingdom than that of Heaven But thus the Prophets have been used in their Generation Jerem. and the Apostles in theirs and our Lord himself And I wish that they whom it concerns would consider what men they were in all ages who did this and whether ever they read of any honest or godly men that ever did thus But I return to the point in hand Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness This is the Reddition to the proposition As Death hath reigned over all so Life shall reign I shewed before the reason of this and the manner how the Prince of life recovers his Dominion I proceed in the making application of this point only I beseech ye take notice what is here meant by life what else but the life of God in Righteousness and Holiness and Truth in Love in Peace and Joy in Mercy Patience and long-suffering and gentleness this is expresly called the holy Spirit Observ 1. Death or life reigns in every soul either Sathan sin and death with the curse or else Christ Righteousness and life with the blessing one or other of these must rule in the Soul not both They are contraria immediata Wouldst thou know whether reigns in whom Shew me the man in whom Faith lives hope is vigorous love unto God and man is ardent Shew me in whom Melchisedeck and Melchisalem rule shew me in whom righteousness and peace and joy in the holy Ghost reigns where equity truth mercy c. bears sway there the life reigns and rules On the other side shew me where envy pride covetousness wrath gluttony however gilded over with specious names and pretences of infirmites there sin and death reign and he that hath the power of death the Devil Observ 2. Life shall reign in all life in the abstract Not this or that life or this or that man of this or that opinion of this or that sect It is not an opinion or a sect or a man that shall rule and reign but life the life of God which is Christ that shall rule and reign in the Ruler in him that reigns and rules And thus it is not so properly man that Rules or man that reigns but Christ who is Wisdom Righteousness Peace Christ that rules in man or if man be said to rule it is according to Wisdom Righteousness Peace Prov. 8.15 16. By me saith wisdom kings reign and princes decree justice by me princes rule and nobles even all the judges of the earth it is wisdom that rules them it is righteousness that rules Prov. 11.3 5. The integrity of the upright shall guide them the righteousness of the perfect shall direct his way Thus Esay 32.1 A king shall reign But how in righteousness And princes shall rule How in judgement i. e. in equity This is to rule with God when God rules in the Ruler Thus Gen. 32.28 God saith to Jacob when he gives him his name Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel rules with God and Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezeck 34.24 I the Lord will be your God and my servant David a prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them Thus Hos 11.12 Judah rules How according to his own will Judah rules with God And thus our Apostle Rom. 5.17 They who receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Observ 3. Behold then the glorious Kingdom of life wherein Christ the Life and the Spirit of Life that therein Christ Jesus reigneth The true Melchisedeck the kingdom of righteousness and after that the kingdom of peace The true David the love of God and our neighbour The true Solomon the prince of peace The true Jedediah the love of the Lord. The true Abiah the will of the Lord. The true Asa the physician of Souls The true Jehosaphat the judgement of the Lord. The true Jehoram the high Lord. The true Joash the fire and spirit of the Lord. The true Vzziah the power and strength of the Lord. The true Hezekiah the power of the Lord. The true Josiah the fire of the Lord. This King hath his Priests 1. Melchisedeck priest of the most high God 2. Aaron the mountain of wisdom and understanding the great teacher 3. Eleazer the helper of God as workers together with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Abiathar an excellent contemplative father 5. Zadoc the righteous one All his priests are cloathed with righteousness cloathed with the holy Spirit 3. This King hath his wise and grave Senators his Ruling Elders such were Haggy the solemn feast of a good conscience Prov. Zachary the memory of the Lord. Malachy the Angel of the Lord These were three of the national Presbytery The great Synagogue Sanedrim after the Babylonian Captivity They were in their first institution and afterwards seventy persons consisting of Priests Levites Israelites These are all full of the holy Ghost These were called the Sanedrim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They sit in the gate and judge of controversies in the Law This number was answerable to the LXX Nations So many ye find Gen. 10. if ye mark them well so many Languages there were proportionable to the Nations So many Angels set over the Nations Deut. 32.8 Act. 17.26 So many Souls went down to Egypt Gen. 46.27 So many Elders went up to the Lord in Mount Sinai Exod. 14.1 9. So many Disciples sent forth by our Lord to teach the seventy Nations Of this number were the Elders of Gods appointing Numb 11.16 Howbeit in every City of Israel were appointed according to their number in some three Elders in others more in the highest Court at Jerusalem seventy and one the President over these as Moses over the first seventy Elders All these were the wisest men in the whole Kingdom the most discreet fearing God hating evil full of the Spirit of Wisdom Meekness and Righteousness able to judge of controversies either of the judicial ceremonial or moral Laws and therefore they must know all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These sate in the gates of Cities Ruth 4.12 Amos 5.15 establishing judgement in the gate accordingly as they had behaved themselves worthily in any inferiour City they were afterward promoted to be Judges and Elders in the Mother-City Jerusalem
yield your Members Servants to righteousness unto holyness So shall it come to pass that if the Spirit dwells in us that he who raised up the Lord Jesus from the dead will also quicken or make alive even our mortal Bodies by his Spirit that dwells in us 4. Observe hence There is a due regard to be had a due care to be taken of our mortal Bodies they are a part of our selves they are mortal and liable unto death and they are to be quickned and enlivened by the Holy Spirit Wherefore we must feed them with food convenient for them use Physick for preservation of them in health cloath them decently repair our health decayed by too much austerity St. Paul adviseth Timothy Drink no more water but use a little Wine for thy stomachs sake and thy frequent infirmities 1 Tim. 5.23 They are to be the foot-stool of the Lord as the Earth to the Heavenly Man The Temples of the Holy Ghost the Body is for the Lord as the Lord for the Body Obs 5. But what warrant is this for our excessive eating and drinking our unreasonable pampering and glutting or surfeiting of our Bodies as if we layed up store and provision for a Siege If there had been such surfeiting and drunkenness in the Apostles time as is now in our Age surely he would have counselled us to drink water and but a little wine for our stomachs sake and our frequent infirmities whereof we often complain and are the causes of them our selves Again our Bodies are to be cloathed decently and what warrant is all this for our crisping and curling our pampering or perfuming our spotting or painting our superfluous adorning according to every new fantastick mode they labour not nor do they spin nay they are bound and pinion'd from all labour even so much as dressing themselves yet are they cloathed like to the Lillyes and Tulips Solomon in all his glory was not to be compared to one of these It is true care is to be taken of our Bodies but what warrant for all this superfluity and vanity Alas our heathenish cares What we shall eat what we shall drink or wherewithal we shall be cloathed these steal away our heart and ravel out our time aâ—e not these those things after which the Gentiles seek Is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul more then meat and the Body then rayment Matth. 6.25 What Spirit think we dwells in these Bodies they fare deliciously they are sensual and voluptuous therefore they have not the Spirit Jude vers 19. They are filled with Wine wherein there is excess Therefore they cannot be filled with the Spirit of God Ephes 5.18 But let us be exhorted to lay aside all this wanton superfluity it is a reasonable and equal Exhortation of the Apostle Rom. 6.19 This justly reprovâ—s too many at this day who presume upon their Faith and that their heart is right towards God anâ— that they are well rooted and grounded and built up in Christ in the inward Man and upon presumption of this take to themselves a freedom in outward things living in jollity and looseness in regard of the outward life Who conceive that the Lord is so well pleased with their inward and Spiritual life of the inward Man that he regards not the outward acts of the Body and this persuasion hath prevailed so far with some that they have let loose the reigns to all lasciviousness and not heeded the curbs and checks of the Spirit It was a foolish speech and a false of the Epigrammatist Lasciva est nobis pagina vita proba est Our Writings saith he are loose and lascivious but our life is chast Does not the mouth speak out of the abundance of the heart Yea doth not the tongue utter the hand act the feet walk yea the whole Body move according to the dictat of the heart If therefore the words and actions and motions of our Bodies are sinful and evil sure the inward thoughts wills desires and other affections are sinful and evil also Doth not our Lord say That by thy words thou shalt be justified and by thy words thou shalt he condemned Matth. 12.36 If the inward life wherewith the Spirit quickens our Souls and Spirit were sufficient why does our Apostle here tell us The Spirit of God shall quicken and enliven our mortal Bodies How can we glorify God by our good works The inward they cannot see but by the outward they may judg what Christians we are Must not our light so shine before Men that they may see our good works and glorify our Father which as in Heaven Mat. 5. Let us be exhorted therefore more strictly to consider our wayes before the Lord and so prepare our walking with our God in truth and holyness and love and charity to each other that he may be delighted to dwell in us to make us his Temples to raise us up from the mortality from the death of sin to the life of righteousness that we walking in the Spirit like loving and obedient Children to our God there may accrue no condemnation to us who walk or live not according to the flesh viz. in our sensual sinful life which God of his grace and great mercy cause to happen to every Soul of us For consolation to the poor disconsolate soul let us consider the Apostle to the Corinthians 1 Cor. 15.30 31. wherein we have the testimony taken from his own Person and that confirmed by Oath wherein he professeth in behalf of himself and all Believers with him that he died daily which may be understood for our comfort of those daily perils and dangers of a bodily death whereunto he daily exposed himself by preaching the Gospel or rather of the daily Mortification of sin in hope of the Resurrection and life for the Christian life however it may be thought easie in our profession it is most difficult in practice Yet the Apostle had great rejoycing and glorying therein in Christ Jesus our Saviour which glorying and rejoycing proceeds from the Pattern Christs sufferings and our conformity thereunto Heb. 12.2 Who for the joy that was set before him endured the Cross c. So that all the afflictions both outward and inward which befal us in our way and course of Mortification are counterpoysed by joy rejoycing and glorying for that daily dying to sin that daily ceasing from sin from his own wisdom and knowledge that he might be wise with the wisdom of God that daily mortifying his earthly Members fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry who knew this but the Lord and his own Spirit From all which we may gather that true Believers the People of God have great joy and comfort in their proficiency in the good life though accompanied with many sorrows and conflicts St. Paul died daily and rejoyced daily and invites us to rejoyce alwayes Phil. 4.4 There is no dolour no sorrow in this death nor ought
above six hundred thousand men Numb 1. compared with Numb 26.65 2. What is it for God to be or not to be well pleased with them the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word signifieth to think well of It answers to divers words in the Hebrew which being well considered may discover unto us what is to be understood by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be right Hab. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 22.20 Isa 62.4 Hephzibah Mal. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 88.16 This is the Hill which the Lord desireth to dwell in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight or take pleasure in Psal 147.10 11. The word here properly signifying to think well of according to the dictate and judgement of the understanding there followeth approbation and inclination of the will and affection a favour unto what or whom we approve and an acquiescence rest delight and pleasure in it It is easie then to learn from hence what is meant by this phrase God was not pleased with them they were not right in his eyes Ye perceive the words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing less than is to be understood by them as appears Numh. 14. The Reason of Gods displeasure with them is not contained in the Text but evidently appears in Numb 14. the proper seat of this story where this multitude is charged with unbelief vers 11. tempting of God vers 22. and murmuring against him vers 27. In a word disobedience and not hearkening unto the voice of the Lord which comprehends all these and provokes the Lord to displeasure vers 27. for whereas the Lord was making them vessels of pleasure they were marred in his hand by unbelief whereby they revolted and fell out of his hand and so became vessels wherein there is no pleasure Hos 8.8 Observ 1. The greatest part of a people yea of Gods peculiar people his Israel may sin not only a sin of ignominy Levit. 4.6 but such a sin as may exclude them out of the Holy Land and cause the Lords great displeasure against them Observ 2. In Divine Matters in things belonging to the Worship and Service of God and the principal Duty of Man it 's no good Argument that the greatest number of the people are of this or that Judgement and therefore they are Orthodox and of a right Judgement And it is as ill a consequence the greatest part of the Priests or Prophets are of this Opinion therefore it must be a true Opinion Above six hundred thousand men of Israel who had seen the Lord's signs and wonders believed not the truth of God but gave credit to ten lying Spies who brought an evil report upon the Land and said that the Sons of Anak were too strong for them Josuah and Caleb were the only two Spies which affirmed the truth that they were well able to overcome their enemies and the people bid stone them and the other ten Spies said they were not able to overcome them and they were believed And is it not so at this day the most part of those who would be called and accounted Spies and Seers who seem to have searched the Holy Land these averr that the enemies of the Life the Spiritual Canaanites are too strong for us that we are not able to overcome them and these are believed by I fear more than six hundred thousand One or two witnesses or some few affirm that the Spiritual Enemies are possible to be subdued through the power of the true Joshuah and these are decryed a few believe them why These are few and the other many Alas do not men consider that by corrupt Nature the most are Proclives à labore ad libidinem The Truth of God is not carried by most voices Eliah 1 King 18.22 one against four hundred and fifty Michaiah was but one against four hundred yet the Truth went alone 1 King 22.6.14 Observ 3. Though the Lord God of Israel be Gracious and Merciful yet is he not all Mercy Ecclus. 16.11 for mercy and wrath are with him though he be well pleased with Joshuah and Caleb yet he with the multitude is not well pleased 2. But come we to consider the words in reference unto the former wherein 1. One thing is expressed that they who were partakers of the Sacraments did not please God 2. Another thing is implyed that believers may so partake of the Sacraments that they may please God 1. Though all Israel were baptized unto Moses in the Cloud and in the Sea yet with many of them God was not well pleased This they may take notice of who contend against Baptism of Children that all Israel were Baptized whereof there were many Children Exod. 12.37 This passage under the cloud and in the sea the Apostle here calls Baptism This also they may note who contend for Childrens Baptism that they of riper years were also baptized yet with many of them God was not well pleased More properly also to our purpose we may take notice that all ate of the spiritual meat and all drank of the spiritual drink c. yet with many of them God was not well pleased Men may partake of both the Sacraments yet not please God The Reason may appear 1. From consideration of the Sacraments themselves 2. Of the persons partaking of them 3. Of God himself not pleased with them not the partakers of them 1. The Sacraments are of one common name with the Sacrifices and Offerings of the Law the New Moons and Sabbaths c. all which are not for themselves but indifferent dispensations ordained for man as helpful unto him for the promoting of some better thing for the Will and Commandment of God is either 1. Primary and principal or else 2. Secondary and in order to the Principal Will of God The Sacraments are only of the secondary Will and Commandment and serviceable unto the first according to which our Lord saith I will have Mercy and not Sacrifice Hos 6.6 Mark 2.33 2. Mercy the love of God and our Neighbour Faith Righteousness Judgement Humility Meekness Patience Long-suffering c. These and such as these are the primary and principal will of God See Notes in Exod. 12.43 Since therefore the Sacraments themselves are but signs and seals of inward and spiritual things unto which they are serviceable and for which they were made and ordained of God they cannot in themselves approve themselves unto God that he should be pleased with them I say not in themselves but as they are vehicles signs and seals of heavenly things which they convey in them and with them 2. In regard of the persons partaking of the Sacraments as eating the same spiritual meat and drinking the same spiritual drink they may possibly be wicked men for we read of Cain that he offered Sacrifice and Judas was a present partaker of the Sacrament at the first institution of it Luk. 22.21 Isai 1.11 15. Hos 8.12 13. They
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
Or can he be the true God who loves these Are these Gods new Creatures Can this life honour their Creator who will take these miscreants for Gods new Creatures These are a perverse and crooked generation So the Lord reproves the people who would pretend they were his new Creatures but had depraved Gods work in them Deut. 32. vers 4.5 6. Gods work is perfect for all his ways are judgement a God of truth and without iniquity just and right is he These have corrupted themselves Their spot is not his children They are a perverse and crooked generation Do ye thus requite the Lord foolish people and unwise Is not he thy father that hath bought thee Hath he not made thee and established thee This is the more observable because spoken of the Jews in the Type but fulfilled by us upon whom the ends of the world are come 2. Consider the miserable and deplorable condition and estate of such as are not new creatures They are nothing in themselves all their works their best works are nothing They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rude Mass a mishapen Chaos which hath neither form nor comeliness and darkness is upon the face of the deep So the Lord calls our unregenerate estate Jer. 22.23 The LXX render Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible and without any work of God upon it Jer. 4.23 They render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing at all they are non entia things that are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 5.6 7. Shall they escape for their iniquity Vulg. Lat. pro nihilo salvos facies So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former notes horrid desolation the latter ugliness and deformity Such in the sight of God is the condition of an unregenerate man i. e. of him who is not a new creature The Apostle calls him darkness not dark but darkness it self Ephes 5.8 For in darkness though there be the most orient colours yet there 's no difference at all no not between their extreams white and black all are alike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privation is homogeneal all 's of one colour or rather no colour at all Such is the Spiritual darkness of him who is not yet Gods new Creature he discerns not between things that differ between Good and Evil all 's alike to him 1 Joh. 2.11 before the Divine Light shines into his heart 2 Cor. 4.6 Nay such darkness he is that he puts darkness for light and light for darkness Isai 5.20 He calls good evil and evil good such darkness that the light which is in him is darkness and if the very light that is in thee be darkness how great is that darkness This was the condition of the Ephesians Ephes 5.8 Ye were sometime darkness saith the Apostle what was that He describes it in the Verses before fornication uncleanness covetousness filthiness foolish talking and jesting Ye were saith he sometime darkness but now ye are light in the Lord so great a difference there is between the unregenerate Estate and the new Creation ye were darkness but now ye are light in the Lord O blessed Change God grant it may be as truly spoken of every one of us This deplorable estate may be further aggravated in that we see not the misery of it Consider I beseech ye how foully we frustrate Gods counsel toward our own Souls while we continue in our rude mass and mishapen Chaos and admit not his work upon us It is his good intention and purpose to make us new Creatures For thus saith the Lord that created the heavens God himself that formed the earth and made it he hath established it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he created it not to be empty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made it not to be empty and void but that it might be inhabited Isai 45.18 And who should inhabit it Who but he that saith so for do not I fill heaven and earth saith the Lord Jerem. 23.24 And hath he not sworn that all the earth shall be filled with his glory Numb 14.21 And what hinders but that it should be filled and that he himself should fill it Alas intus existens prohibet extraneum while we are full of unrighteousness fornication wickedness covetousness maliciousness envy murder that St. John Interprets hating of our brethren 1 Joh. 3. we are full of debate deceit malignity how can we be filled with his Glory And therefore Oportet exinaniri quod implendum est if Gods Spirit must fill us we must be emptied of these we must cast out the old because of the new Levit. 26.10 and then God will make good his Promise to us We according to his Promise saith St. Peter 2 Pet. 3.13 we look for a new heaven and a new earth wherein dwells Righteousness And what inferrs the Apostle from hence Wherefore Beloved seeing we look for such things be diligent that ye may be found of him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not deformed not a confused mass but in peace without spot and blameless 2. Without this new Creation and that which is in order thereunto all whatever else we do is nothing and as it were no Creature How much pain and sorrow did the Jews undergo when they were Circumcised which yet they bare patiently because it was a sign of the Covenant whereof they gloried St. Paul implyeth as much Rom. 9. Circumcised the eighth day But while the foreskin of the heart is not taken away i. e. as the Chaldee Paraphrast turns it the wickedness of the heart or as the LXX render it the hardness of the heart while this is not taken away Circumcision is nothing but a new Creature that indeed is something that 's the main aliquid Gal. 6.15 What a deal of care and cost and trouble were the Jews at in preparing Sacrifices and Oblations when they went with their Flocks and their Herds to seek the Lord Hos 5.6 How curious was Balaam in his Offering how did he boast of it unto the Lord Numb 23. yet we read not that God took any notice of it at all Nay to what purpose is the multitude of your Sacrifices unto me saith the Lord I am full of the burnt offering of Rams and the fat of fed beasts and delight not in the blood of Bullocks and of Lambs or of He-goats bring no more vain Oblations Incense is an abomination unto me the new Moons and Sabbaths the calling of Assemblies I cannot away with it it is iniquity even your solemn meeting Isai 1.11 14. Sacrifices multitude of Sacrifices to the Lord yet to what purpose are they Oblations yet vain Oblations Incense yet an abomination all to no purpose all vain all an abomination why because no new Creature new Meat-offerings new Moons but no new Creature that 's wanting and all 's nothing Wash ye make ye clean put away the evil of your doings cease to do evil learn to do well that 's wanting What a deal of fasting used the
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
are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without bowels who like Judas pretend to be followers of Christ and as he did plead for the poor though they are not for the poor but with the same Judas Act. 1. All their bowels are gushed out These are cruel men not only which spoil others but those who help them not 1 Joh. 3.17 Can there be worse than these There are What think ye of such as will rob the poor the orphane fatherless and the widow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men as merciless as their father which is in Hell is merciless Add hereunto that thus they do under shew and pretence of Holiness and Religion and feign if ye can a more hideous monster Yet such there are and such the most of us have lately known But let not us Beloved think our selves merciful because they are merciless that we are cloathed with it because they are naked No no let us deal impartially with our own hearts Have we our selves as yet given Christ himself entertainment in our own souls He stands and hath long stood at the door of every one of our hearts and knocks for entrance He is a stranger unto us and harbourless have we taken him in The foxes the subtil spirits they have had their holds and the birds of the air the Devils they have their nests in us but hath the son of man yet in thee where to lay his head If therefore there be any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowels if any mercies Let us all be exhorted to put them on 1. The performance of these duties unto the poor and miserable our Lord takes as done unto himself Matth. 25. I hungred and ye gave me meat c. in that ye did it unto the least of these my brethren ye did it unto me 2. As kindly taken as from a Brother for it makes a man a son of God Ecclus 4. Esto pupillis pater c. eris velut filius Altissimi There is no Sonship without it if ye love your enemies do good and lend c. Then ye shall be the children of your Father which is in in heaven Luk. 6.32 3. Alms and works of mercy resist sin as the water quencheth the fire Ecclus. 3. If that be Apocryphal what counsel doth Daniel give to Nabuchadnezzar Break off thy sins by righteousness and thine iniquities by shewing mercy to the poor Dan. 3.24 4. Nay they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even righteousness it self Nolite facere justitiam vestram coram hominibus 5. Nay they enter us into the state of bliss Make to your selves friends of your riches that when ye fail they may receive you into everlasting habitations Luk. 16.19 Esay 58.10 Si effuderis c. Read the place 6. It makes God himself our debtor Prov. 19. He that hath mercy on the poor lendeth unto the Lord. It draws down a blessing from God There shall not be a beggar among you that the Lord thy God may bless thee Deut. 15.2 Cor. 9. The blessing of him that was about to perish came upon me saith Job 29. Nay the blessing of the incorruptible God shall come upon thee Blessed is he that considers the poor and needy Happy is he that takes pity on the poor Prov. 14. Blessed are the merciful for they shall obtain mercy Matth. 5. How great a reward for how little Misericordia calicem aquae frigidae tribuit torrentem voluptatis aeternae recipit Praebe tactum accipe Coelum August 8. They are our own flesh Esay 58. The merciful man is vir gratiae Prov. 11.17 He does good to his own soul For so a man would share in his goods he gives This the Spirit sees and condescends unto 9. What should I add more If this reward be future the assurance of it is present All the Elect Saints and beloved of God have such bowels of mercy 't is their habit and all that have this habit of mercy they are the Elect Saints and beloved of God would any of us all be accounted reprobates prophane hated of God The want of this habit makes us such 10. 'T is the habit the fashion of Gods Elect we all know how powerful this argument is to make men wear any thing 'T is the fashion who sees not how it turns and transforms men into all shapes how thin clad it makes men go be a child mearly for fashions sake 'T is more powerful than nature more powerful than shame Nature teacheth that if a man wear long hair 't is a shame to him The fashion teacheth the contrary that if a man wear not long hair 't is a shame to him Nature hath seated shame in the forehead The fashion hath covered the forehead and with it all shame and modesty with long hair Shall a fashion so far prevail with with us Beloved only that we may conform our selves unto phantastical men and please the eye and shall not the garment of mercy the fashion of Gods chosen ones his Saints and favourites more prevail with us for the obtaining the everlasting blessing of our own souls The cherishing of our own flesh and blood and for the pleasing of the all-wise all powerful and everlasting God If these all these incentives prevail not with thee then hear and hearing tremble at that terrible sentence denounced against thee Jam. 2.13 He shall have judgement without mercy that hath shewed no mercy Amos 1.11 I know what men are wont to pacifie their consciences withall in this case when we have said all we can They have faith and are to be saved by faith St. James hath a saying for them too in the next verse what doth it profit my brethren though a man say he hath faith and have not works Can faith save him If a brother or sister be naked and destitute of daily food and one of you say unto them Depart in peace be ye warmed and filled notwithstanding ye give them not those things which are needful to the body What doth it profit Even so faith if it hath not works is dead being alone Blessed Apostle How home doth he hit many of our times who cannot endure to hear of good works Why are they afraid of Merit No no that 's but a pretence the truth is 't is to save their purse They are afraid their Salvation should cost them too dear and therefore they have chosen their Religion by the cheapness only to save charges For pure Religion and undefiled before God and the Father is this To visit the fatherless and the widows in their affliction and to keep himself unspotted from the world As for us Beloved Let us hearken to that counsel put off these rags of the old man Apoc. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I counsel thee that thou buy of me white raiment That thou mayst be cloathed with the bowels of mercy And that the shame of thy nakedness do not appear
Commandment without spot unrebukable until the appearing of our Lord Jesus Christ which the blessed and only Potentate shall shew in his several seasons I have looked for this saving health and done after the Commandments what then if thy season be not yet come it behooves thee to keep the Commandment of God without spot and unrebukeable until the like appearing unto thee which the Lord will shew in his special season unto thee Mean time is thy work done hast thou learned the first Lesson of the Grace of God hast thou denied thy self c. and the second hast thou taken up thy Cross daily and the three special Rules to live soberly righteously and godly in this present world Be confident and fully assured of what the Apostle saith Gal. 6.2 I have heard thee in a time accepted in the day of salvation have I succoured thee behold now is the accepted time now is the day of salvation Let us be exhorted to believe the glorious appearing hope and look for it 1 Pet. 1.13 Love his appearing 2 Tim. 4.8 Mortifie our earthly members cleanse our selves from all pollution both of flesh and spirit for the Grace of God that brings salvation to all men hath appeared teaching us like children let us then humble our selves as a little child Vnless we receive the kingdom of heaven as a little child we shall by no means enter thereinto O let us humble our selves and learn these Lessons as little children to deny ungodliness c. in this present world then may we with confidence and infallible certainty hope and assuredly look for the glorious appearing of the Great God and our Saviour Jesus Christ Amen NOTES AND OBSERVATIONS UPON TITUS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men THe words are part of an Epistle and contain in them these parts 1. Exordium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a faithful saying 2. Narration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they who have believed might be careful to maintain good works 3. Epilogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are good unto men The Text contains an Apologie for 1. the Preacher and 2. his Doctrine 1. For the Preacher it is a faithful saying or saying of faith confidence and boldness and therefore the Preacher must be bold in the delivering of it these things I will that thou affirm constantly 2. It 's a faithful saying and an Apologie for the Preachers Doctrine that they who have believed in God be careful to maintain good works To the practice of this Doctrine the Preacher invites us by motives so powerful that they move all men for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good draws all to the participation of it And whereas good is honestum jucundum aut utile honest pleasant or profitable good The two former kinds are contained in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these good works are honest also fair beautiful pleasant and delightful But whereas a thing may be pleasant and delightful which yet is not profitable but rather hurtful and destructive for so sensual delights are as a bait with an hook and extrema gaudii luctus occupat these things are good and profitable unto men For our orderly proceeding in the handling of all these we must begin where the Apostle ends 1. Good works are honest pleasant fair and profitable unto men 2. They who have believed in God ought to be careful to maintain good works which are good and profitable unto men 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed in God ought to be careful to maintain good works 4. This is a faithful saying and the Apostle wills that Titus affirm constantly that they who have believed in God be careful to maintain good works 1. Good works are honest fair and beautiful pleasant and profitable unto men This Divine Truth according to the Epithets of works cannot be dispatch'd all at once but may be divided into these two Axioms 1. Good works are honest fair or beautiful for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both 2. Good works are profitable unto men 1. Good works are honest fair or beautiful Where we must enquire 1. what good works are 2. what the property honest is and 3. what is fair or beautiful 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good works are all virtues and virtuous actions all holiness and righteousness in general generally the duties of the whole Moral Law of God according to Matth. 5.17 Not to destroy the Law but to fulfil it 7.21 Not he that saith Lord Lord but he that doth the will of my Father and 19.17 There is none good but God but if thou wilt enter into life keep the Commandments 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also honest works Honestum est bonore dignum 3. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also works fair or beautiful Now a thing or person is said to be fair or beautiful which hath the comely proportion of all the parts one towards another whence proceeds a lustre or shining And works are said to be fair or beautiful when all the causes and circumstances concurr whence ariseth a like spiritual lustre and shining and loveliness so every good act is ex integra causa it hath all the causes and adjuncts good otherwise malum ex quolibet defectu any one defect renders the work evil as alms-giving with a trumpet Mat. 6. The reason of this why good works are honest they have something that proceeds from God as the honour that comes from God only Joh. 5.44 even the participation of his goodness which is his Christ Hos 3.5 the honour of God 1 Pet. 2. and point us to his honour Phil. 1.11 the Apostle prays that they may be filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God And to what other Original can we refer the beauty of good works than to the same God who puts his comeliness upon his people Ezech. 16.14 Thou art fairer than the children of men why Grace is poured into thy lips Psal 45.2 Observ 1. Note hence what is the principal and truly amiable and lovely beauty in the eyes of God Angels and good men what else but the beauty of good works the beauty of holiness this was that which David desired to see Psal 27.4 One thing have I desired of the Lord that will I seek after to behold the beauty of the Lord. This is most desired of the Lord himself and most delighted in Psal 45.10 when we relinquish our own people and our fathers house so shall the King greatly desire thy beauty the beauty of the Bride most lovely see how the Bridegroom adorns her Ezech. 16 9-14 Observ 2. If good works be fair and
such a care atttending on it as runs through all our thoughts all our imaginations all our memories all our words all our gestures all our actions all and every of our Professions and Trades such an universal care lies on every Believer to maintain good works why it is his business O Beloved Are we thus mindful Are we thus careful of our greatest business to maintain good works I know well I shall be answered alas I find continually such rubs in the way of life so that when I would do good evil is present with me It is a necessary Precept given by the Lord and his Apostles Pray continually its necessary for prevention of evil works and for the maintaining of good works 1. For the prevention of evil works Epb. 6. after all the Armour Verse 18. Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance The Devil like a roaring Lion goes about seeking whom he may devour 1 Pet. And he hath a party within us even the Harlot iniquity which hunts for the precious life Prov. 6.26 There is no doubt but all the power of the enemy will be raised against us when we stand forth to maintain good works But among all other the Devil makes use of two principal Engines Force and Subtilty and when he prevails not with one of these he makes use of the other Examples are obvious Ezra 4.2 The adversaries of Judah and Benjamin first insinuate themselves they would build with Zerubbabel and Joshuah c. when so they cannot effect their purpose they hire Counsellors against them c. Ver. 5. complain to King Artaxerxes And when Sanballat and Tobiah could not deride and mock Nehemiah out of his building they endeavour to fright him out of it Neh. 4.1 to 8. We are not ignorant of his devices for it is his old plot when the roaring Lion perceives his Skin will not prevail to terrifie us from edifying our selves and others then he takes the Foxes Skin These were two notable enemies that Israel met withal when they travelled toward the holy Land Sehon King of the Amorites who dwelt at Heshbon and Og the King of Bashan Numb 21. Deut. 2.26 But what are these to us Sehon is he that treads down and roots up he is said to be King of the Amorites the great talkers he dwells at Heshbon in the cogitations and thoughts and there he hinders the good thoughts and cares of Israel in making progress towards the Holy Land But the Lord delivered Sehon King of Heshbon into the hands of Israel Verse 33. yea the Lord destroyed Zanzummim Verse 20.22 even the huge Giant-like evil thoughts so Zanzummim signifieth prava cogitantes those evil thoughts which hinder our thoughts and cares of maintaining good works The weapons of our warfare bring into subjection every thought unto the obedience of Christ 2 Cor. 10. When Sehon King of Heshbon prevails not when violence and force when treading down and rooting up cannot hinder our good thoughts and cares then the Devil useth derision and scoffing that thereby he may discourage us from our well doing that 's Og which is subsannatio scoffing and jeering tending to bring the Israel of God to reproach and shame that 's Bashan but the Lord saith to Believers fear him not for I will deliver him and all his people and his land into thy hand Deut. 3.2 For so the promise is general Whosoever believeth in him shall not be ashamed 2. For maintaining good works Doing good is compared to sowing Seed Gal. 6.7 8 9 10. which is a continued act Eccles 11.6 Patient continuance in well doing Rom. 2.7 Good works must be rooted in the heart whence they grow up and proceed Luke 8.15 That on the good ground are they which in an honest and good heart bring forth fruit with patience Now the preparations of the heart and the answer of the tongue is from the Lord Prov. 16.1 Thus the Lord is said to have made every Plant of the Field before it was in the earth and every herb of the Field before it grew Gen. 2.5 The predispositions of the mind and heart those plants of our Heavenly Fathers planting they are not of mans setting The Lord doth fit us and dispose us and make us perfect to every good work The old Manuscript hath in every good word and work to do his will Hebr. 13.21 And accordingly the Apostle there prays The Apostle saw among the Cretians and foresaw that there would be among other nations such people who would very hardly be perswaded to believe this Divine and most certain truth That they who have believed God should be careful to maintain good works and therefore he lays such weight upon it that he affirm it constantly he interposeth his authority I will that thou affirm constantly and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying c. and all little enough for as for the Cretians the Apostle S. Paul had an hard task c. Vide Notes in Titus 2.11 As for other nations who sees not with what difficulty men are perswaded that the good works commanded in the Law of God are possible which howsoever it be most true yet is there no Divine Truth so much opposed as this and that by all sorts of Christians c. See Notes in Jam. 1.22 This shews the irrefragable and undeniable truth of God so that even the sober Heathen yea wicked men set to their seal that God is true Thus Lycurgus and Numa Pompilius fathering their Laws upon a Deity they were held to be true and faithful and the people were most obedient unto them Yea the Chief Priests and Elders of the people though enemies to Christ and his Doctrine yet were convinced by their own reasoning that if it came from God it must be true such a Dilemma they put upon themselves Mat. 22.25 If we shall say from heaven he will say why did you not then believe him if of men we fear the people Exhort Let us endeavour after the like faithfulness that whatsoever we speak be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever we do we do faithfully 3 Joh. if we believe God who is the Author of this faithful saying Let us every one be careful to maintain good works our own lives will speak it whether so or no. 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed God be careful to maintain good works The words contain St. Paul's charge to Titus wherein we have 1. The Precept given him in charge that he affirm constantly 2. The Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volo I will that thou affirm c. Accordingly the words have in them these two things 1. Titus must affirm constantly that they who believe maintain good works 2. St. Paul wills that he affirm these things constantly 1. Titus must affirm these things constantly That they who c. The word we render
Nations and heapeth up to himself all people if they appear for us and are on our side then they are sanctified they are purged all 's well not that they are so but we account them so if they be once of our party of our opinion of our side I know a man of great note censured for his faults whom when he was justly blamed for his pride covetousness perjury c. some of his party excused him saying I deny not but he was a carnal man and all you say But he was one of us one of the right side and stood for the cause of God But truly Beloved if a man may be an unclean person it matters not of what Religion he is God hath no need of such to defend his cause he is unclean and so no Saint no purged one as Gods are Thus every Sect esteems its self clean purged and purified and all that belong and joyn themselves to it if they can make most voices for it if they be fewer than others are then they draw that speech of our Saviour to favour their party then they are a little flock I confess I know no ground of Scripture to warrant us to kill one another that we may more securely enjoy our opinions but to wave that business for the present certainly Beloved without the purging of our sins we cannot so much as know either truth or peace Let such know that peace and holiness are coupled together Heb. 12.14 Peace and righteousness Psal 85.10 they have kissed each other I confess there is a great deal of zeal for the Truth and I would to God there were more But a great deal of that zeal is without knowledge But for the satisfaction of such as profess themselves for peace and truth let them know that not only peace and truth are coupled together but also truth and meekness Psal 45.4 mercy and truth Psal 85.10 These graces keep from shedding of blood Motives To suffer our selves to be purged from our sins 1. No unclean thing can enter into the heavenly Jerusalem I appeal to thee Drunkard Lecher art thou in thine uncleanness yea or no Dost thou think that those are uncleannesses if thou doubt it 1 Cor. 6. If thou perish in this condition what becomes of thine unclean soul that sin is purged by the death of the body is confuted by Micha 6.7 2. That which I know will be a most woful estate without this purging there is no Salvation Here is a great contention not for peace and truth were it so 't were worth contending for but whether peace or truth What an unhappiness it is they should be divided There is reason we should know what we contend for Peace and Truth the one the greatest of all other temporal Blessings and of the two truth is the more amiable and I much commend their zeal who prefer truth before peace without it But that question which Pilate asked our Saviour we read not answered John 18.38 What is truth What 's the reason Pilate was an unclean person and not fit to know it so saith the Prophet Daniel 9.13 We have not faith he turned from our iniquities that we might understand thy truth Pearls must not be given to unclean Swine the malicious Sodomites could not find the door Lot is the hidden Deity The Prophet having recited a Catalogue of sins which truly Beloved are very rife among us at length concludes the way of peace they know not Esay 59 2-8 The reason ye find Verse 13. Their hands were filled with blood and their fingers with iniquity Mark what a Purgatory the Saints of God must pass before they can attain to the clear fight of God and his truth 2 Pet. 1.9 He that lacketh these things is blind The pure in heart shall see God Shall we quarrel for truth and peace before we know what it is If thou be not yet purged from thy sin thou knowest not yet what truth is Whether thou be purged or no we shall enquire Object Do not I know what the Reformed Church holds and is not that truth and do not I hold that truth what not know the truth Have I lived so long under the means and yet do I not know the truth Yes but dost not thou hold that truth in unrighteousness Rom. 1.18 The reason why Gods wrath is revealed from Heaven against us They spake evil of those things they knew not and what they know naturally as bruit Beasts in those things they corrupt themselves Jude Verse 10. And for that cause God gives men up to uncleanness And out of this uncleanness they will presume to judge of Gods truth and peace Rom. 1.24 Beloved suppose a company of men were fallen into a deep dungeon such an one as Jeremy was put into and they sunk in mire were it not a madness for these men to quarrel one with another and contend what was the best way to get out of this dungeon one saying this another that were it not a wiser course to procure some good Ebedmelech to help them out The case is just ours at this day we are sunk in the mire and filth of sin and we know not the way out and shall we contend one with another about the way how we should get out This is the way and that is the way Surely Beloved if we look impartially into our own hearts and discern our own pollutions and defilements there we shall bend our forces every one rather against himself than against another I dare be bold to say that he that is of another mind is a stranger at home This is Gods way of pacifying his peoples enemies A means prevalent for our Brethren in Ireland 2 Chron. 30.8 9. For our selves Esa 1.16 20. and 31.6 Jerem. 26.3 Ezech. 18.30 32. Joel 2.12 13. Jon. 3.8 9. Generally Where a mans ways please the Lord he makes his emies to be at peace with him Prov. 16.7 James 4.8 But I purged thee and thou wast not purged c. As if one should have been long purging of earthen vessels which were empty if after long purging they could not be cleansed he should dash them one against another We have a promise to be partakers of the Divine nature 2 Pet. 1. but having escaped the corruption that is in the world through lust he that hath this hope in him purifieth himself Had you a great Guest to entertain how you would make ready for him having therefore these promises let us purifie our selves from all filthiness of flesh and Spirit No unclean person hath any inheritance in the Kingdom of God Eph. 5.5 Means Confess and forsake thy sins and then thou shalt find mercy that will purge and cleanse thee there was confession of Sin before Baptism pray to the Lord Wash me throughly from my wickedness and cleanse me from my sin Exhort To suffer our selves to be purged of ignorance Yes of that altogether when yet we know but in part c. It 's
and the ends of them The wonders were either true or appearing only The true wonders were such as they appeared to be such as those wrought by Moses in Egypt by Elias and Elisha by Christ and his Apostles Those which had only an appearance of truth are of two sorts For either 1. They were such as appeared to be wonders and were indeed no other than natural Or else 2. Wrought by power above nature 1. The former were only wrought by those who were well seen in the secrets of nature such were the works of Zoroastres the Brachmannae and Gymnosophists and other true Philosophers These were wrought applicando activa passivis by applying natural causes after a more hidden way which should produce strange effects yet but natural These because ignorant men knew not the true causes of them have been thought to be true Miracles which indeed were not Archytas of Tarentum made a Pigeon of fire fly in the air Dedalus made himself wings and flew So they say of Simon Magus The Egyptians made their Statues and Images of their Gods to speak 2. Another sort of wonders there are which exceed the ordinary power of nature and are wrought by the help and assistance of the Devil who hath always been Simia Dei in all his works both natural and above nature These works are not true Miracles but illusions for God alone works true wonders Psal 138.4 2 Thess 2.9 These the Apostle calls lying wonders such were wrought by the Egyptian Sorcerers and Magicians 2. Distingush the Authors of Miracles God and Christ with their servants or else Satan with his servants And such as these we may truly say are the Factors of the Romish Faith whereby they intended to win credit to their false and Antichristian opinions as praying to and worshipping of Saints and Angels One of their own saith thus The power of working true Miracles continued in the Church so long as the true faith and service of Christ continued But when the time came that Peters successors lyed Saying Silver and gold have I none They lost the power and right of saying Rise up and walk Evil doers and deceitful workers of iniquity such as these our Lord saith shall say unto him in that day Lord Lord have we not prophesied in thy name and in thy name cast out devils and in thy name done many wonderful works And then I will profess unto them I never knew you Depart from me ye workers of iniquity Matth. 7.22 23. 3. The end of working Miracles and Wonders must also be distinguished whereof some good as wrought for the glory of God and the good of men as that they might be brought unto God and Christ 2. Others evil as those wrought to draw away men from the Truth of the Gospel God and Christ and for the damage and hurt of men Of the first kind were those of Moses bringing water out of the Rock Manna from Heaven Deut. 8.4 Thy raiment waxed not old upon thee nor did thy feet swell these forty years All of them tended to the destruction of the Aegyptians the incorrigible enemies of God and to the good and welfare of his people and of this sort were all the Miracles wrought by Elias and Eliseus such also were the Miracles wrought by Christ and his Apostles 2. Other Miracles were wrought for evil ends as those of the Aegyptian Sorcerers to detain Israel in Aegypt and to keep them from the Service of the Lord their God nor did any good acrew unto Mankind by them Such are the Miracles of Antichrist 2 Thess 2.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the lye and unrighteousness are the ends that those wonders aim at By one or other of these it will not be difficult to discover the true miracles and wonders from the false 1. For the illusions of Satan and his lying wonders they are easily discovered by believers who are not ignorant of his devices 2 Cor. 2.11 But how shall those who believe not distinguish them That is best done by the life of the wonder-workers 2. For the Authors of wonders they by whom they are wrought easily discover themselves whether good or evil for though hypocrites yet difficile est dissimulare diu 3. And if neither of these discover the wonders whether true or false the ends being expressed and declared will undoubtedly manifest what kind of wonders they are so that men may believe the true and beware of the false and lying wonders Deut. 13.2 3. The like we may say if the sign or the wonder tend to seduce us and lead us away from the true Christ unto false Christs Josephus tells us of one Jonathan that led many Jews into the wilderness of Cyrene and promised them great signs and wonders to perswade them that he was the Christ but he and all that followed him were scattered and routed by the Roman President Afterward another named Barchocab gave forth himself in so many words that he was the Christ I am the Messiah and so called himself as if he had been intended and meant by the Star that was prophesied of Numb 24. and appeared and led the Wise Men to the true Christ This Impostor and false Christ persecuted the Christians and slew many of them till at length he was besieged in Betheron and slain by Adrian the Emperour who slew of the Jews that followed Barchocab and others twice as many as came out of Aegypt and took the rest Captives Afterwards the Jews called him no more Barchocab but Barchozba the Son of a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ring-leader of the Jews Apostacy as Justin Martyr calls him These are two false Christs of Note that we read of in story but are there no more Surely whoever leads or perswades us to any other Christ than God and Christ and his Apostles witness of he leads and perswades unto a false Christ Rectum est index sui obliqui a right line best discovers it self and all crooked lines If therefore we know what the true Christ is it will not be difficult to discover the false Christs The true Christ and the truth in Jesus is to put off the Old Man Ephes 4.22 23 24. All they therefore must be false Christs and false Prophets who perswade us to keep on the Old Man still and to continue in our lying our wrath our thievery and corrupt communication our bitterness c. vers 31. If therefore we will heed and consider the Miracle what it is whence it proceeds and whither it tends we may well beware of all seducing spirits by signs and wonders c. Observ 1. The wonderful mercy and goodness of God he leaves no means untryed to bring Man unto Life and Salvation 2. His greater mercy unto his Church Observ 2. Since God beareth witness to the Gospel by signs and wonders c. hence it is evident that the Gospel must be Divine Humane Testimony is too low too inferiour for it Humane Reason
q. d. who would dare to tempt and provoke the Lord if he knew or considered that he is Almighty Observ 2. Hence also we may observe the wonderful patience lenity and long-suffering of our God who bears our temptations and probations 2. The Fathers of the Hebrews proved God This may be understood with reference unto Gods marvellous works which they had seen and found him powerful true and faithful And this leads us to the aggravation of their fathers sin which is twofold 1. They tempted God and proved him though they saw his works 2. Thus they did forty years 1. They tempted and proved God though they saw his works Psal 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea they saw his works yet tempted him What works were these Those which he wrought in Egypt bringing them out of Egypt in the wilderness The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood either in the singular number and so it may note that singular work of God in bringing his people out of Egypt or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opera mea as the Apostle turns it in the Text the meaning then of this point is that though they had seen Gods great work yea all his works in the Land of Egypt c. and had found him and proved by experience that he was truly God as he who had given them bread from heaven water out of the rock and flesh to eat in the wilderness which by nature afforded none of all these things and therefore he who wrought these and the like works must needs be God himself Yet when they were to enter into the Land of Canaan they doubted of his Power whether he were Omnipresent or no whether he could bring them into the Land of Canaan or no who had in their sight brought them out of the Land of Egypt Ratio From the hardness of their hearts unto which cause the Apostle here reduceth it as also Acts 28.26 27. Hearing ye shall hear and not understand and seeing ye shall see and not perceive the reason of this inadvertency and unregarding is for the heart of this people is waxen gross and their ears are dull c. Observ 1. Hence we may take notice that the Lord therefore hath wrought his marvellous works that men might observe them remember them and not forget them But what hath the Lord therefore done his marvellous works that men might stand at a gaze and amuse themselves with them or is it enough to remember them and think of them It were well if all men proceeded thus far But surely we have not seen into nor remembred Gods works as we ought unless we see in them some thing that belongs to us Ezec. 12.9 and 24.19 and 37.18 What then are the great works of God unto us Surely the main drift of Gods great works is to perswade men See Notes on Psal 8.1 Observ 2. It 's possible that men may see Gods marvellous works as the people in the Text had done yet without that due effect for which they were wrought of God Pharaoh is condemned of all c. Observ 3. The works which God hath already done in our sight ought to perswade us that he will do other works The Lord saith David hath delivered me from the Lion and the Bear and will deliver me out of the hands of this uncircumcised Philistine So St. Paul reasons God hath delivered me from the mouth of the Lion and he will deliver me from every evil work c. He that hath begun a good work will perfect it c. Repreh 1. Who take no notice of Gods works Repreh 2. Those that though they see signs and wonders yet believe not Repreh 3. The stupidity of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that although the Lord therefore work his works that men should avoid sin and the puishments of it that others harms might make them beware yet they heed them not the Fathers of the Hebrews bare their judgement Jer. 3.6 7. and 44.2 The Lord tells the remnant of Judah what their eyes had seen c. Ezech. 23.11 Aholah and Aholibah Dan. 5.22 though Belshazzar knew what befell his Father c. Rom. 1.21 Exhort Take notice of Gods works in others and in our selves 5. The Fathers tempted God proved him and saw his works forty years We have in these words the authors of the sins named temptation and proving of God though they saw his works which is the first aggravation and the second is the duration or continuance of time forty years 1. Their Fathers tempted God c. I told you the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle after the LXX turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prove is often taken in a good sence and thus the Fathers of the Hebrews proved God and saw his works Observ 1. They who prove the Lord in any or all his works shall see them and experimentally find them to be worthy of God He who proves God in regard of Wisdom and shall examine and try his works shall find experimentally that to be true which the Psalmist saith In wisdom hast thou made them all Psal 104.24 Gen. 1.1 Mark 6.2 Every Creature is so fitted and proportioned unto other both in the greater and lesser world that they prove the Maker of them to be the only wise God And these are things which being not heeded calcantur being duly considered provoke admiration Considerata admiratione habentur He who proves the Lord in his Righteousness shall see and find that he is righteous in his works Psal 92. ult Is not my way equal Ezec. 18.25 Observ 2. The Lord casts not off the children of wicked parents for their fathers sins Observ 3. They who prove the Lord in his faithfulness and truth shall experimentally find that in all his works he is true and faithful and therefore it is his character and glorious Epithet that he keeps Covenant with them that fear him They who trust him shall find him in the deed that he is so Mal. 3.10 and therefore the wise man makes this challenge Look into the generations of old and see Ecclus. 2.10 Did ever any trust in the Lord and was confounded or did ever any abide in his fear and was forsaken or whom did he ever despise that called upon him Observ 4. They who prove the Lord in his justice and power and the truth of his threatnings shall find and see his works issue forth answerably Zach. 1.5 6. Your Fathers where are they and the Prophets do they live for ever Jer. 44.28 Observ 5. And who hath not experimentally found his patience and long suffering Observ 6. Yea the Lord honours the virtuous Children of vicious Parents We have many Psalms entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Sons of Corah the Proselytes were tenderly regarded Ittay the Gittite Ebedmelech the Aethiopian Ruth the Moabitess Vriah the Hittite Araunah the Jebusite 2. This may be a character to discover among all
men who are truly Godly i. e. God-like who else but they who being tryed in their works are found like unto God He that doth righteousness is righteous as he is righteous 1 Joh. 3.7 This must needs be so because the Godly man works all his works in God Joh. 3.21 1 Joh. 5.20 Eccles 9.1 1 Cor. 16.14 And on the other side God works all the Godly mans works in him Isai 26.12 Repreh Who impute want of wisdom unto the only wise God as if he should make some men yea most men on purpose to destroy them Would any work-man make any work for such an end and shall we impute that to the only wise God But may not the potter do what he will with his clay 'T is true but what Potter makes a vessel to break it God hath a righteous power of vessels marred by their own default to make up some tractable ones to honour and others who will no longer be wrought upon to dishonour and that to the glory of his wisdom power justice and mercy for what if God be willing to shew his wrath and make his power known endured with much long-suffering c. Could it be called wrath or long-suffering if God made them vessels of wrath Repreh 2. Who impute unrighteousness unto the most Just God as if he should make some men yea the greatest part of mankind wicked so that they could be no other then wicked yet should condemn them to everlasting destruction because they are wicked Nero was held the most unjust and barbarous of all the Roman Emperours who attempted the chastity of a vestal Virgin to whom by the Law to be unchaste was a capital crime she refusing to answer or comply with his lusts he caused a rude Soldier to ravish her by violence which done he then condemned her for being unchaste Exhort Let every man prove his own work Gal. 6.4 Rom. 14.12 Ratio Why doth the Psalmist Psal 59. and the Apostle here mind the Hebrews of their Fathers and their hardening their heart c. He knew that naturally there is in all children a love towards their Parents a fear an honour toward them Mal. 1.6 an high estimation of them c. and therefore because those we love c. we easily are inclined to imitate and follow them therefore their Fathers having hardened their hearts tempted God c. the Psalmist and Apostle mind them that herein they follow not their Fathers 2. Children look at their Parents as the Authors of their being the Rock whence they are hewn and consider themselves as somewhat of their Fathers and therefore they conceive themselves as one with them so that what they did they themselves may lawfully do and therefore the command of God strikes in between due honour of Parents and following them in their sins Mean time although Children be inhibited to follow their Parents in their sins yet they have no authority to put them to death though for their sins It is an ill Gloss in the Quarto Bible on 2 Chron. 15.16 Observ 1. The Lord would that we should endear our Love unto him above our nearest Relations so the Apostle reasons Hebr. 12.9 We have had Fathers of our flesh who chastized us at their will Deut. 13.6 Thy brother the son of thy mother thy son thy daughter the wife of thy bosom thy friend which is as thine own soul Gen. 22.2 Take now thy Son thine only Son Isaac whom thou lovest and offer him up unto me for a burnt-offering The Reason is the love unto God is enjoyned in the first Commandment and to our neighbour or all inferiour to God in the second and the Lord requires all our Love and therefore what is given to Parents or any other is taken out of our Love to God Observ 2. Hence we learn that Children do not alwayes Patrizare they are not like unto their Parents the believing Hebrews to whom our Apostle wrote were the Children of rebellious and disobedient Parents Of Ahaz and Manassah the worst of the Kings of Judah were born Ezechiah and Josiah the best of Kings And it is true of the contrary that good Parents have oftentimes evil Children as Samuel had Joel and Abia Ezechiah had Amon Josiah had divers evil Sons The reason is Parents beget Children according to their natural condition not according to that acquired for after the natural birth there are other two births one good the other evil so that there are three natures in man one animal another foolish and wicked according to which ungodly men are of their Father the Devil Joh. 8. The third is the Divine Principle which enlightens every man coming into this world of all these every one strives which may live and prevail over the rest Their true posture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. The Lord casts not off the Children of wicked Parents for their Fathers sins They to whom David spake Psal 95. and they to whom our Apostle wrote were under Grace whence it was that the immediate issue of those rebels whose carcase fell in the wilderness were brought into the Land of Canaan Observ 4. There are no fitter examples to be set before us than our Ancestors whether they have good that we may follow them or whether they have been evil that we may decline and shun their evil course Ezech. 18.14 Observ 5. Domestick examples of those who have been punished should fright us from sin And for this end the Lord useth the examples of these fathers in the Text. Reproves the negligence and carelesness of Parents in regard of their children A bear takes more care of her whelps and an Ass of her Colt then many Parents of their Childrens education I deduced hence by way of corollary a reproof of those who impute unrighteousness and want of wisdom unto the only wise and most just God Against which some exception was taken as if what was spoken had been answered It is an easie matter to speak something though against the most manifest truth because nihil est tam ratione firmum quin vir ationis infirmari possit Especially when the authorities of men are alledged and that as the prime Reformers But could they be called the prime Reformers as lived if some of them live not at this day Reformation is of the life information is of the judgement they therefore in this point had been more properly said to inform than reform But our faith standeth not in the wisdom of man but in the power of God 1 Cor. 2.5 There is at this day a very learned work extant upon this very argument and whatever can be spoken against this truth clearly answered unto which I refer whoever object any thing against the truth delivered Repreh Who imitate their Parents and Predecessors in their rebellion and disobedience against the Lord Abijam walked in the sins of his father Rehoboam the foolishness of the people as the wise man calls him Ecclus. Thus men propagate
all this while these people continued in their Ceremonial Services all that time they offered Sacrifice even forty years Act. 7.42 and let it be enquired whether many of us have not continued in our sins perhaps forty fifty and sixty years and more yet mean time have covered our sins under fasting and prayer and hearing and receiving the Sacrament Beloved I blame not these good Ordinances of God but if they be empty of the inward form if men fast yet continue in their sins it 's abominable it 's no acceptable service unto God This will appear Zach. 7. The people fasted and mourned threescore and ten years and yet pleased not God nor fasted unto him Observ 4. Notwithstand they see what manner of God the Lord is in his works of power mercy justice faithfulness c. yet they consider it not nor lay it to heart but go on frowardly in their own ways and continue long in their sins Thus the mercy and goodness of God which should lead men to repentance Rom. 2.4 even that by accident hardens men as it did Pharaoh when he saw that the rain hail and thunder was ceased he sinned yet more and hardned his heart Exod. 9.34 O Beloved is it not so with us Psal 55.19 because they met with no changes therefore they fear not God Jer. 48.11 Moab hath not been emptied from vessel to vessel 't is a sad thing that that means which the Lord useth to mollifie melt and soften men should be abused to the hardening of them Observ 5. The Lord takes notice how long we continue in our sins so he does of these Fathers of the Hebrews Observ 6. The examples of others who have sinned and continued in sin should deter us from sin and continuance in it especially those whose punishment is recorded in the holy Seriptures We are wont in other things to take warning by our neighbours harms Proximus Vcalegon And so it ought to be with us when iniquity burns like a fire when his judgements are in the earth the inhabitants of the earth should learn righteousness Esay This the Lord aims at in his punishment of sin All Israel shall hear and fear and do no more wickedly Observ 7. Gods patience and long suffering is great towards sinful men to see if they will return and repent so patient he was toward the old world Gen. 6.3 Neh. 9.28 29 30. Jer. 36.23 4. The holy Ghost saith to day if ye will hear his voice harden not your hearts as in the provocation as in the day of temptation in the wilderness where your Fathers tempted me c. This fourth general Divine truth is contained in the dissimilitude and unlikeness which the Lord requires to be in the Hebrews and us in regard of that pattern and example of provocation and temptation of God Observ 1. Israel in their deliverance out of Egypt passage through the wilderness and entrance into the land of Canaan carried the type either of our conversion and inward progress toward salvation or else of our Apostacy and condemnation the Apostle notes them both 1 Cor. 10.1 2. For that state is called status inconsistens the inconsistent estate the unsettled condition of the childhood Cadesh Barnea Observ 2. The Fathers of the Hebrews or many of them who fell away had a spiritual work begun in them 1 Cor. 16.1 1. Heb. 4.1 2. Observ 3. Those things which are historically written are not bare Histories but written for our spiritual admonition Rom. 15.4 1 Cor. 10.6 Now these things were our examples to the intent we should not lust after evil things as they also lusted Observ 4. There are divers patterns of sin See Notes on Rom. 5. Of punishment ibidem Of Grace and life Adam S. Paul Repreh Who rather imitate the first Adam than the second Exhort Choose the good God's patience is great and his suffering long towards penitent men If they return not they must perish in their sin NOTES AND OBSERVATIONS UPON HEBREWS III. 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I was grieved with that generation and said They do always erre in their hearts and they have not known my wayes So I sware in my wrath They shall not enter into my rest HItherto we have heard the Apostle's dehortation of the Hebrews from the evil of sin disswaded from vers 7 8 9. Come we now to the effects of the sin upon the Lord himself and from him redounding unto the sinners themselves wherein we have these truths 1. The Lord was grieved with that Generation 2. The Lord said They always err in their hearts 3. They have not known his ways 4. The Lord sware in his wrath that they should not enter into his rest 1. The Lord was grieved with that Generation Quaere 1. What Generation that was 2. What grief is and how the Lord was grieved with that Generation 1. The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Psal 95. it signifieth either 1. A time or age which is either seculum a generation the duration is from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Or the men of a Generation Esay 53. Who shall declare his Generation some understand it of Christ's miraculous nativity as such as cannot be uttered but the Prophet is rather to be understood to speak of the seed posterity and generation of the Son which should be innumerable so that hereby should be fulfilled the promise unto Abraham Gen. 15.5 So shall thy seed be so generation is used Gen. 7.1 Deut. 29.22 and 32.5 Judg. 2.10 2. By Generation may be understood a succession of evil men as Matth. 23.35 36. All these things shall come upon this generation what we have following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Demonstrative is not in Psal 95. in the Hebrew but is extant in the Septuagint out of whose Translation the Apostle had it and the same is extant in the Hebrew where the story is repeated Deut. 1.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically This generation this evil this evil generation 2. What is meant by God's grieving The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be dashed against as the waves dash against the banks of the Sea from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bank or shore as the raging Sea the flood of ungodly men or men of Belial dash against the Lord who setteth bounds to the Sea or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burden as the Lord complained I am burdened by you as a cart laden with sheaves Amos 2.10 The word in the Psalm which we render to grieve or to bear with sadness grief tediousness and irksomeness Jerome turns the word displicuit mihi generatio illa that generation displeased me others turn it Litigavi or rixatus sum I strove or contended with them Others and of them Pagnine taedio pertuli generationem illam I bare that generation with irksomness and
destruction Ezech. 5.12 13. Zach. 6.8 Ecclus. 39.28 Consol Alas I have grieved the Holy Spirit of God And he is grieved with them for thee In all our afflictions he is afflicted thus Joseph condoled with his brethren Repreh 1. Those who are not grieved with the Lord Amos 6.6 so Gen. 42.21 22. Zach. 12. Repreh 2. Those that grieve the Holy Spirit they have pierced the Father and the Son 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I said they alwayes erre in their heart These words contain the Lords censure of these hardened men which is reported otherwise by the Apostle than it is in Psal 95.10 for there we read the words thus They are a people that do erre in their heart or as Pagnine renders the words Populus errantium corde Instead of which words our Apostle readeth the words thus They alwayes erre in their heart leaving out the word people and in place of it reading alwayes and this he did according to the Septuagint Translation but the words whether way so ever we read them amount to the same sence The censure then contains these two parts 1. God saith they alwayes erre in their heart 2. They have not known his wayes 1. The Lord saith they alwayes erre in their heart Wherein we must enquire 1. What it is to erre 2. What to erre in heart 3. Upon what ground the Lord passeth this censure on them 1. The word we turn to erre is in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth that kind of errour which is in going after false Gods and therefore Chald. Paraph. there turns the words thus It is a people whose Idols are in their heart The Greek word used by the LXX and the Apostle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they erre And this may be understood two wayes for whereas the same thing diversly considered is 1. intelligible and so true 2. desirable and so good the man is conversant about these according to his two faculties Understanding and Will when therefore a Man understands that for true which is false or that for false which is true when he desires that as good which is evil or refuseth that as evil which is good in all these wayes he errs and that in his heart which is the seat of both faculties according to the Scriptures 3. Upon what grounds doth the Lord pass censure on his people From certain Knowledge Job 34.21 Mine eyes are upon all their wayes Jer. 16.17 and 32.19 great in counsel c. Ecclus. 17.8 He let his eyes c. If we have lift up our hands to a strange God shall not God search it out for he tryes the very heart and reins If we enquire into the reason why his people erred in their hearts and alwayes erred it must proceed first from their own lusts of errour as they are called Ephes 4.22 But how fell they into these lusts of errour were they enforced by any antecedent decree or was God wanting to them in what was needful surely neither so nor so God propounded his Truth unto them that they might be saved but they voluntarily turned away from it and received it not in the Love of it and then when his Love is despised he leaves men to their own choice See this proceeding of God 2 Thess 2 9-12 Obser 1. Note hence where the grand and most dangerous deceit begins where else but in the heart every man 's own heart seduceth him every man is his own principal deceiver for although there be that deceive others yet unless mens own lusts betrayed them they would not be deceived the Serpent beguiled Eve through his subtilty but the womans curiosity first betrayed her and although men lie in wait to deceive Ephes 4. yet every mans own heart first deceives himself Deut. 11.16 Isa 44.20 Jam. 1.22 Hence it was that although the Serpent deceived the Woman and the Woman the Man yet they both Man and Woman were punished by the most Just God because the lusts of their own hearts had deceived them and caused them to transgress the Commandment of God Observ 2. What little truth and constancy in truth there is to be found in men even in men who profess Religion and Piety while they are destitute of Gods Spirit the spirit of truth that leads into all truth This people were by profession the people of God yet they alwayes erred in their hearts Observ 3. The Lord looks not so much on the way of mens outward profession or what they promise with their mouths as upon the frame and disposition of their hearts these men had made large profession of obedience Exod. 19.8 Deut. 5.27 28. The Lord heard the voice of their words and gives testimony that they had spoken well but their heart was wanting vers 29. O that there were such an heart in them 1 Chron. 16.9 10. Observ 4. Men may erre in their heart when yet they speak good words with their mouths and perform some acts with their hands viz. when they do not the same out of faith and love and obedience unto God and for right ends such a people the Psalmist describes Psal 78.35 36. thus they Zach. 7. This is a strange dissent between the outward and inward life which our Lord â—â—mself marvels at How can ye that are evil speak good things Observ 5. This discovers the great folly and vanity of many who please themselves in the good opinion and good reports that men make of them and seek themselves without themselves when mean time the Lords estimate and judgement of them may be and often is quite otherwise As the Lord saith here of these men I said they alwayes erre in their hearts If the Lord said so it matters not whatever men say to the contrary Repreh Who pretend an outward conformity in words and works unto the truth of God yet mean time in their hearts erre from that truth such were they Ezech. 33.3 Jam. 1.8 therefore the Wise Man Ecclus. 2.12 denounceth a woe to the sinner that goeth two wayes This may be feared to be the sin of many in this Generation who comply with the good when they are with the good when they are with evil men comply and consent to them with chaste men they are chaste lascivious with those who are lascivious When thou sawest a thief c. Elias cryed out against such How long do ye halt between two Opinions between the Lord and Baal of such our Lord saith No man can serve God and Mammon Luk. 16.13 Dagon and the Ark of God cannot stand together This was figured by the Lords prohibition of plowing with an Ox and an Ass of sowing the land with divers seeds of weaving a webb of linnen and woollen Such were the Samaritans who would worship the true God yet would retain the Gods of the Nations 1 Kings 17.33 Jer. 2.18 and vers 36. Such were those in the Text of whom our Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they alwayes erre
Salvation to lead us out and in out of our selves and then in That he may reign and rule in us 3. Jesus Christ is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a world or age and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word he is the same for Ages or Generations for worlds to come So that as yesterday signifieth all time past and to day the present time so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever signifieth all time to come and that is the day of eternity so the Scripture speaketh though we do not English it so 2 Pet. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin hath in diem aeternitatis for the day of eternity The truth of this appears evidently by manifold Scriptures which testifie this truth of Christ 1. Sometimes of himself 2. Sometimes of his offices in the Church 1. Of himself these and the like Scriptures witness which are spoken of Christ the mercies goodness righteousness truth of God c. His mercy is everlasting and his truth endureth to all generations Psal 100.5 Psal 119.42 Thy righteousness is everlasting i. e. thy Christ whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. Psal 139.24 The everlasting way everlasting life 1 Joh. 5.20 Vulg. Lat. Pater futuri seculi Vatablus Pater aeternitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 9.6 One of the names is the everlasting Father who is the Son of God and that Son abideth for ever Joh. 8.35 Heb. 7.24 This man continues for ever and vers 25. He ever liveth to make intercession I am with you to the end of the world c. There is no reason for this a priori according to the Divine nature of Christ for so he is God immutable and eternal aeterno nihil est prius But as God-man there is reason 1. On God's part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his promise and oath Heb. 6.18 which oath is alledged as the ground of Christ's eternal Priesthood Hebr. 7.20 21. 2. On man's part the necessity of an eternal Saviour and Intercessour and of this the Apostle speaks Hebr. 7.25 Observ 1. Hence then it followeth that Christ is God it is a propriety of the Deity to be for ever Gen. 21.24 Abraham called upon the name of the Lord the everlasting God The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred the God of the world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text signifieth also the world but the LXX here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal God and the Apostle Rom. 16.26 ascribes that attribute unto God According to the commandment of the everlasting God thus Esay 9.6 Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting Father or Father of eternity And the Son of God abideth for ever Joh. 8.35 And in the Text is said To be the same for ever Observ 2. Christian Religion is of eternal duration and will last with the Subject and Author of it for ever contrary unto the assertion of some enemies of it in the primitive times fati fatui assertores as Marsil Ficinus calls them who durst foretel that it should last only three hundred sixty five years and then vanish The Reason of this appears from the duration of the object And the mercy of the Lord endureth for ever Psal 100.5 His truth is from generation to generation Psal 117.2 The truth of the Lord endureth for ever The Gospel is an everlasting Gospel Rev. 14.6 And that a plain and simple truth no falshood in it it is composition and mixture that makes things less durable and lasting Now 2 Cor. 1.19 The Son of God Jesus Christ is not yea and nay there is not affirming and denying no there is no contradiction in him or in his Gospel but a constant asseveration and affirmation of truth In him was yea There is no lye of the truth 1 Joh. 2.21 27. The anointing is truth and is no lye Observ 3. Then neither is there nor shall there ever be any other Religion than the Christian Religion which shall last for ever And the reason is evident because it is not man's work and therefore it cannot but last for ever Act. 5.38 Gamaliel tells the Jews touching the Gospel If this counsel or this work be of men it will come to nought as the Doctrine of Theudas and Judas did ver 36.37 Such is the vanity and short continuance of humane inventions of what kind soever many old Heresies have nothing left of them but a name Some Writers have lived to see their own errours or have been so ingenious and honest as to write their retractations and acknowledge their errours Others in love with their own brain-brain-work Natura dum nascentur probant have transmitted them to posterity they are taken up upon trust for truth which because they have gotten some years to credit them they have gotten withal some authority with us as if they were the truth it self whereas indeed their Authors have been in the dark and left their writings behind them to posterity as Rats and Mice and other Vermin in the night leave their dung behind them which afterwards is discovered by the day and the day of the Lord will discover these excrements of brain-sick men their false opinions their made holiness when they shall be swept out as dung The Apostle highly esteemed of his Circumcision and legal righteousness and his zeal so fervent that he persecuted the Church till the day appeared and then he esteemed all but dung that he might win Christ Phil. 3.8 Yea what one age yea perhaps a few days men cry up for a truth another if not the same decryes as fast as an errour and a lye The best of them are but the inventions of men or if there be any thing of God in them man's work put to it spoils all and they are but fruits of the tree of knowledge of good and evil fair to the eye but bitter to the tast Plants that are not of our Heavenly Fathers planting none of them fruits of the tree of life that 's Christ and his truth which lasts for ever This is worth our consideration in these days when so many cry out Truth Truth when God knows they know not what the truth is for since they live in their sins and depart not from them as 't is evident they do it is impossible that they should understand the truth 2 Esdr 5.1 Dan. 9.13 Yet 't is strange to see how violent many are in prosecution of that which they call truth even to the persecuting of truth it self if it be in their power so to do The Apostle gives a true character of such Jud. vers 10. They speak evil of those things which they know not but what they know naturally as bruit beasts therein they corrupt themselves But the time shall come when the glory of the truth shall confound the persecutors of it so that they shall for shame cast away
of the one and deny the consequent of the other Joh. 3.36 He that believeth on the Son hath everlasting life Do ye expect he should oppose this with he that believeth not So we turn it indeed but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that obeyth not the Son shall not see life 1 Pet. 2.7 Vnto you which believe he is precious but unto those who are disobedient the stone which the builders refused the same is made the head of the corner Their contraries are used as promiscuously the one for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14.2 Rom. 11.30 32. beside other like places By reason of this near union of Faith with Hope and Love the Holy Ghost in Scripture ascribes the same effects to all 1. Sometimes of Duty so Faith purifieth the heart Acts 15.9 and so doth Hope too 1 Joh. 3.3 and so doth shewing Mercy to the poor Dan. 4.27 2. Sometime of reward so by Grace ye are saved through Faith Ephes 2.8 and so by hope we are saved Rom. 8.24 And God will render unto those who by patient continuance in well doing seek for glory and honour and immortality eternal life Rom. 2.6 7. And many such harmonical mixtures there are observable throughout the Scripture where the Holy Ghost hath curiously woven three Graces one within another meaning they should not at all be severed for howsoever in contemplation for distinct knowledge sake we are wont to consider Faith apart from other Graces yet in real action and performance they neither are nor can be severed For be it so that saving Faith is an assent of the mind unto Divine Truth as for example that the Iniquity is so evil as it is and the Righteousness so good as it is and that it is Gods will we should eschew that evil and do the good and that to this end he hath sent Christ to dissolve in us the works of the Devil and to become the Author of eternal salvation unto those that obey him to strengthen us unto all obedience it cannot now otherwise be but these truths firmly believed and yielded unto should beget obedience unto the Commandments of God I say not that man by I know not what over-ruling necessity is compelled either to believe or obey but upon the exercise of this belief necessarily follows the practice of obedience as it is in a mans choice whether he will use his eye or no he may shut the window and keep out the light or close his eye but if he will use his eye how can he use it but in seeing even so he may put off if he please and suspend the exercise of Faith but if he practise it he cannot otherwise than in good works And therefore the Apostle requesting the Thessalonians to pray for him that he might be delivered from unreasonable and wicked men 2 Thess 3.2 gives this for a reason why he makes that request for all men saith he have not faith as if he should have said if they had faith they would not be unreasonable and wicked as they are And this Beloved if well considered cannot but discover a great deal of unbelief and perhaps in those who thought themselves very faithful men before But what if we conceive a Believer as soon as he can be called so upon his first act of Faith suddenly surprized and taken away before he could be a doer of the Word shall such an one be accepted of God I will not question the possibility of this Hypothesis because I dare not shorten his arm with whom all things are possible nor dare I straiten his bowels whose mercies are over all his works so that I must think God would accept of such a new believer upon his first act of faith elicited why because such an one harbours in his heart a complete purpose and resolution to be a doer of the Word would God afford him time and opportunity to bring forth fruit worthy amendment of life and therefore surely because completa voluntas pro facto aestimatur God in this case would accept of such a new believer according to what he hath not according to what he hath not But shall a man that out-lives his first act of Faith and hath a perfect and confirmed will to be a doer of the Word but doth it not for want of opportunity shall such an one be accepted of God I Answer God only then accepts the will for the deed when the deed cannot be done as in the former case but when a believer survives his first act of Faith as 't is probable all men do he cannot justly allege an universal want of opportunity to be a doer of the Word For whereas good works are either 1. Common and may be done of all men as dying unto sin and living unto righteousness Or 2. More special and are restrained to certain orders of men 1. The former sort require no other opportunity than life time for what hinders a believer but that he may at all times thank and praise and glorifie his God pray unto him for himself for others for his enemies Why may he not mortifie the roots of those sins wherein he lived before why may he not give good counsel and draw others out of the same snare of the Devil out of which he is himself escaped And why may he not being himself converted strengthen his brethren to do the first kind and many like good works 'T is opportunity enough to live Indeed from the other sort God may seem to have exempted some men either 1. By not giving them Potestas and Authority so David must not build God an House but Solomon must Or 2. By not giving them Potentia and Ability outward instruments and means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God hath not equally divided unto all men So God commands not poor men to give Almes otherwise than by vote and sympathy for our God is not a Work-master like to Pharaohs Task-masters that would have brick made but they 'd allow no straw Now to have a purpose and resolution to do the first good works and not forthwith to practise them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being no set time for them 't is not only without acceptance but exceeding dangerous because in these good works holiness which is the life of Faith consists without which no man shall see the Lord. But if a believer be throughly purposed and sincerely endeavour to wave no occasion of doing the latter though God should never offer such a man opportunity so to do yet would he graciously accept of such a purpose and reward it So saith God to David 1 Kings 8.18 Whereas it was in thine heart to build an House unto my Name thou diddest well that it was in thine heart So the Apostle to the Philippians Ye were mindful or careful of me but ye wanted opportunity But what then doth God alike accept of
end of the commandment is love 2. And this like the wings of the bird the wheels of the Chariot and the Sails of the Ship helps to lighten our burden and expedite our course for this is the love of God that we keep his Commandments saith S. John 1 Epist 5.3 And his commandments are not heavy no his burden his yoke is light Because he our strong helper helps to bear it with us as the greater and stronger Ox bears up the yoke from the less or weaker Insomuch as they who are not Sons of Belial not unequally yoaked with unbelievers but have cast off every weight that presseth down and the sin that so easily besets us may run that race that is set before them the way of Gods commandments And whereas the word of the Lord is often in the Prophets called a burden not only 1. In regard of the multitude of precepts and difficulty of obedience 2. But also in respect of obscurity and difficulty of understanding the commadment saith Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not a burden above thy strength or as the word also signifieth 't is not obscure or hard to be understood A powerful argument with Learned men to stir them up to be doers of the word and where can it be so seasonably as here 3. The doing of the word is the only way to understand the most profound and deepest Mysteries of the word for if any man will do his will he shall know of the doctrine whether it be of God or no Joh. 17.17 Which will of God being our sanctification i. e. separating our selves from all evil and applying of our selves unto all good the Divine wisdom is the fruit of both for whereas They have no understanding that work iniquity saith the Psalmist when we return from our iniquities we understand God's truth Dan. 9.13 And therefore if thou desire wisdom keep the commandments and God will give her to thee Ecclus 1. For God gives unto the man that is good in his sight wisdom and knowledge saith Solomon Eccles 2.26 Yea and the increase of it For they who walk worthy of the Lord unto all well-pleasing being fruitful in every good work increase in the knowledge of God Col. 1.10 And they who bring forth much fruit shall be Christ's Disciples and unto these it shall be given to know the mysteries of the Kingdom of God keep therefore and do them saith Moses for this is your wisdom and understanding 4. And as this is the best method to get knowledge so to teach and confess it unto others as our Saviour first did and then taught This nearly concerns us Beloved who exhort others to be doers of the word to do it our selves Barnabas exhorted the Church of Antioch that with purpose of heart they shoutd cleave unto the Lord for he was a good man saith S. Luke Act. 11. S. Paul must have Christ the essential word in him before he teach him to the Gentiles And Ezechiel must first eat the roul of the word and then preach to the house of Israel so must S. John eat the Book of the Old and New Testament according to S. Austin and then preach to many people and nations and kings It 's but a little Book and sweet as honey in the mouth saith S. John we all love to talk of the word sometimes but assoon as I had eaten it saith he my belly was bitter O 't is very unpleasant to the tast of flesh and blood 't will hardly down with us when we begin to do it it had need be sweetened And what sweeter than knowledge O we love it as life nay better than life we are forbidden on pain of death to eat of the tree of kowledge yet we 'll needs eat of it though we dye for it we are commanded to eat of the tree of life 't is not may but must not a permission but a strict command in the original Yet how few alas how few will tast of it And what 's sweeter to Learned men than true knowledge and understanding 5. Keep the words of this Covenant and do them that ye may understand so the Vulgar constantly That ye may prosper so our English hath it Deut. 29.9 prosper indeed for God hath made all things for him that obeys him so the Chaldee turns Prov. There 's no reward at all promised upon other terms and upon this all Glory and Honour and peace to every man that worketh good This is that we look for Lord shew us now prosperity Hic vivimus ambitiosa paupertate omnes Every man would be great and glorious and what greater Glory Those of Berea were more noble than others because they received the word with all readiness of mind and searched the Scriptures dayly but more Noble are they who receive and search and do the word These these shall be great men great in the Kingdom of Heaven Sons of God these are the Brethren the Sisters the Mothers of Christ For whosoever shall do the will of my Father which is in Heaven he is my mother my sister and brother Yea 't was this that made his Mother truly blessed Beatior Maria profitendo fidem quam concipiendo carnem saith S. Austin Yea rather blessed are they who have the word of God and keep it Vnto those who cleanse themselves from all pollution of flesh and spirit and perfect holiness in the fear of God I will be your Father and ye shall be my Sons and Daughters saith the Lord Almighty Yet is there not a greater degree of Glory than this Whosoever shall do the Commandments and teach them the same shall be great in the Kingdom of God And of all this Wisdom and Glory the hearers only deceive themselves and in the judgment of God are branded with the infamous and reproachful ear-mark of fools and in the judgment of nature great and prick ears are signs of folly saith Aristotle He that hears my sayings and doth them not saith our Saviour shall be compared to a foolish man who built his house upon the sand Extreme folly especially if we consider the sole hearers of our days who of all other glory in assurance of salvation yet build all their hopes not upon doing the word but upon the sandy foundation of an imagined dead faith and hearing only These may well be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-deceivers and because every man's soul is himself saith Plato deceivers of their own souls whether the Metaphor be taken 1. From accounts and reckonings 't is damage and loss to be over-reached and that the more dangerous by how much the more inward because almost every man that would accurately examine another man's reckonings and not easily suffer himself to be over-reached yet is apt to presume on his own reckoning as true and very ready to pardon himself though it be false but these misreckon themselves But Beloved it is not our reckoning that will stand good in the judgment
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
God said Seek ye first the Kingdom of God and all things shall be added unto you In these times of imminent danger canst thou securely have recourse unto thy Father Rely upon him for safety Thou seest how Abraham's Faith wrought by his works when God called him out of his Fathers house and exposed him to the evil world Gen. 12. How canst thou say then thou believest in God the Father While thou hast money or means to procure it or things necessary thou canst then say thou believest in God but when these are wanting how doth thy heart faint How dost thou droop Thou relyedst upon thy Father and his care when thou hadst nothing but him It 's evident therefore thou trusts thy money or means to get money but a Son of Abraham saith as Habakkuk Hab. 3.17 18. Though the fig-tree should not blossom and the labour of the Olive should fail c. yet I will rejoyce in Domino Jesu meo Thou believest not in God who teacheth thee to thrive and get wealth Deut. If a great man should promise thee provision and protection thou couldst believe him God promiseth all things needful and thou believest not him Thy Friend may prove either false and so unwilling to help thee or as the times are he may be impoverished and so unable to do thee any good thy God is unchangeable yet thou canst not believe him and if thou darest not trust him for the less how canst thou rely on him for the greater If thou canst not believe him and rely on him for the things of this life how canst thou trust him for the eternal life By works faith was made perfect 1. What is perfection 2. How is faith made perfect by works 1. A thing is said to be perfect cui nihil deest according to that Jam. 1.4 That ye may be perfect wanting nothing 2. Faith may be said to be made perfect either intrinsecally and inwardly Or extrinsecally and outwardly 1. Intrinsecally and inwardly as when the form is added unto the matter as in the living creatures when the body hath the accomplishment of the soul and therefore the form of a thing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation and accomplishment of it when patience hath the perfect work it is perfect And thus Faith is made perfect saith the Apostle Jam. 2.26 for howsoever Faith in the abstract nature of it may be described an assent unto Divine Truth yet this faith is not said to be perfect faith until it work by love As any artificial thing hath indeed a form whereby it is and may be said to be what it is as an house a ship c. but then it is said to be perfect when it hath obtained the end for which it was made as the ship to sail the house to be inhabited or dwelt in Now the believing man is made for good works Eph. 2.10 2. Extrinsecal and so the end is perfection now 1 Pet. 1.9 the end of your faith the salvation of your souls Faith may be said to be made perfect when we obtain that end whereat Faith and Works and all aim Observ 1. Faith and other graces have their degrees of perfection in believers See Notes on 1 Thess 4.1 from faith to faith Rom. 1.17 Observ 2. As belief is made perfect by good works so by evil works unbelief also is made perfect Rom. 1.16 17 18. Eph. 4.13 15. telling us of the obedience of Faith but appertaining to the Gentiles vers 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desperantes Vulg. Lat. When men departed from the Faith once delivered to the Saints into what a deluge of wickedness do they fall Jud. vers 3 4. This comes to pass by reason of that fear and faintness of the heart whereby the soul dyes as it were from the life of Faith in it Gen. 45.26 Ezech. 16 30. Thus is all the wickedness of the Jews referred to weakness i. e. unbelief Thus Heb. 10.38 39. then unbelief seizeth on the soul and then Satan enters Eph. 2.2 Joh. 3.36 1 Thess 2.16 Act. 13.41 Hab. 1.5 The man who is afraid to trust God he steals at length becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence the fearful and unbelievers Revel 21.8 Observ 3. The Doctrine of Justification by works in a good sence derogates nothing detracts nothing at all from the free Grace of God no nor arrogates any thing nor adds any thing at all unto mans merit or desert 1. It derogates nothing at all from the free grace of God It 's all his the beginning of our faith and confidence Heb. and the end of it 1 Pet. 1. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 This Doctrine not only not derogates from Gods honour but it much more makes for Gods honour Surely the light of the Sun appears more glorious that it not only dispels the darkness of the night but becomes Pater Diei enlightens every part of the air And it is more for the credit of the Physician that he not only takes away the diseases of his patient but makes him a sound able man The Lord Jesus is the light of the world and it is more for his honour that he not only takes away the sins the darknesses of the world but that he enlightens the whole man that there is no part dark Luk. 11.36 It is more honourable for that Sun of Righteousness that great Physician who comes with healing under his wings that he not only cures the diseased souls but makes them able by his Spirit against the contagions of temptations and strong and able for every good work This was meant by all those whom our Lord cured of their maladies they mere made every whit whole as he Joh. 7.23 Thus Peter's wifes Mother was not only cured of her disease but was presently so able as to minister unto Jesus and made so whole as to carry her bed Joh. 5.11 And unless the Lord thus went through with his work it could not be truly said of him it is God that justifieth or God is the justifier of him that believes in Jesus which would not be true if God justified in part and left the rest for man to do And can we think that this adds any thing at all to mans merit or desert It is one of the greatest follies in the world and absolutely the greatest arrogancy and pride yea Sacriledge in the highest degree to assume what is properly God's unto a man's self The Lord Jesus professeth that the Son can do nothing of himself Joh. 5.19 and 14.10 His humanity was instrumentum Deitatis And what then can the vain proud Adam do Ought not he to pray that he may be an instrument a tool for God to work withall As the Apostles related what God had done with them Act. 15. It is true it is a great honour vouchsafed unto man by the great God that he works his works in him and is pleased to make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Faith and works co-operate and work together one with another Res utraque alteri fuit auxilio Erasmus faith brings courage and valour and works frequently iterated in crease and confirm it and other graces To this purpose is that Gen. 24. Abrahams servant chusing a wife for his Masters son gives her Ear-rings and Bracelets She that is to be a Spouse for the true Isaac must have both the word of Faith in the hearing ear the hearing and obedience of Faith the true Ear-ring and the work of Faith the true Bracelets upon her hands Faith encourageth and stirs us up to do to act and the act and work accomplisheth the Faith We see this in those miraculous works wrought by our Lord in the Gospel Faith excites and stirs up the believers to come to Christ and to pray unto him profess belief in his power This saith is accomplished by the work wrought The Leper comes to our Lord Matth. 8.2 Lord saith he if thou wilt thou canst make me clean presently our Lord touched him and said I will be thou clean And vers 6. The Centurion petitions our Lord in behalf of his servant and makes profession of Faith in our Lords power vers 8 9. which our Lord interprets to be the work of his Faith vers 10. Matth. 15 22-28 Marc. 9.17 27. And there is the same reason for the co-operation of Faith and works inwardly in the soul For these signs shall follow them that believe c. Marc. 16. But here is no need of miracles now I say not that there is need of the same outward miracles nor indeed at that time had all men who believed a power also to work miracles 1 Cor. 12. Do all work miracles c. Though there be a power which accompanieth the faith of all believers which works inwardly the like miracles Gal. 3.5 6. The spiritual leper cleansed as Matth. 8.2 The Reason is understood from the consideration of the power of God which is Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. He is the Author and cause of Faith and that operative power which accompanieth it and he finisheth it and accomplisheth the Faith Repreh Those who justifie themselves 1. By their hearing 2. By their Faith without works 3. By their Knowledge 4. By their half will Observ 1. By faith Abraham offered up Isaac and that faith was imputed unto him for righteousness it was an operative Faith which obtained that Divine Testimony What then shall we think of their Faith which affords no works worthy of God no obedience worthy of believers or proportionable to the Faith they pretend Doubtless it is no true living Faith For 1. It hath neither certain and infallible perswasion of Divine Truth 2. Nor confidence and relying upon Divine Power 1. There is no perswasion of Divine Truth for whereas men give assent unto what they know 1. Either by light of nature such are the principles commonly known as impossibile est esse non esse contradictoria non possunt esse simul vera c. Or else 2. Men give assent unto conclusions deduced and inferred from those principles which is knowledge scientifical which they want who have not learned Arts and Sciences Of these two the former assent is the greater because we believe the conclusions in Sciences from the truth of the principles whereof we are ascertained Yet is there a third light more clear more certain more convictive than both these and that 's the light of Faith which is a participation of God's Light and a Testimony of his mind for howsoever God be the father of lights and so the light of Nature is a ray and beam of God's light and therefore they are rendred inexcusable who sin against it Rom. 1. and 2. yet the light of Faith is much more glorious c. as being of things above Nature and consequently the Light of Faith must be divine and supernatural whereby we assent unto them So that we must needs assent and be perswaded of these things whereunto the light of Faith inclines us rather than unto those which are known and believed by the light of Nature and Art Why they proceed from God that cannot lye If two Men of different sights whereof one more obtuse and dim-sighted the other acute If these two should behold the same objects a far off and the one quick-sighted should say they were a company of men and the other being the dim-sighted man like him not perfectly cured Marc. 8.24 should say they were so many trees without doubt this man were a fool if knowing the defect of his own sight he should not rather believe him that was more quick-sighted than himself because he who believes the principles of Nature or conclusions of Art deduced from them he sees as it were with his own dim eyes But he who sees by the light of Faith and hath the evidence of things not seen by light of Nature or Art He sees as it were with God's eyes or as God in us sees them So that the Divine Light of Faith brings with it a far more certain and convictive assent and perswasion than any other light If now a man should believe that he should not have food and raiment unless he rose early and went to bed late and vexed himself with anxieties and cares yea if he believed that he could not live unless he couzen'd and cheated and went beyond his brother in bargaining Can we think that such an one hath any Faith in God's Truth who forbids all these things and commands us first to seek the kingdom of God and then promiseth that all these things shall be added unto us and commands us to cast all our cares upon him for he careth for us Surely if a man firmly believed this he would not act contrary unto it he would not be disobedient unto it 2. They who pretend Faith yet obey not in proportion to their Faith as Abraham did they have no confidence no relying upon God's Power and that he is able to do whatever he promised if he believe on the Power he will give no credit at all unto whatever contradicts any Divine Truth although his own reason and the light of Nature should gain say it Abrahams example maketh this good who against hope believed in hope against natural power he was perswaded that God would make Sarah so fruitful that she should be a Mother of Nations And by the light of the same Faith he believed that God was able to raise up Isaac yea that Catalogue of Believers Heb. 11. who because they believed what did they not do what did they not suffer If therefore men shall pretend belief yet live in their sins and pretend weakness and infirmity these men believe not Gods truth nor have any confidence in Gods power They believe not in Jesus Christ that he is able to save to the uttermost nor that he is the author of eternal salvation to those that obey him For
puffs and snuffs and breaths so Saul is said to have breathed out threatnings Act. 9.1 a Metaphorical speech longus irarum it is one of the titles which the Lord gives himself and a part of his name Exod. 34.6 For so God is said properly to be long-suffering who is not soon or easily angry but prolongs and delayeth his wrath and doth not suddenly punish There are divers words held to be of the same latitude as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbearance and patience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more emphatical and notable than these two for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. The good will and affection or the heart Or 2. More especially anger and wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either 1. Putting away Gods wrath and anger a far off Or 2. The good will and affection of God spun out into a great length 2. To whom doth this long-suffering belong This long-suffering is the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lords as the Vulg. Lat. hath it Domini nostri Jesu Christi And it seems more properly applyed to him here because he is said to come But indeed it is so understood of the Son as it is also of the Father and Spirit And thus 1. The long-suffering of the Lord is either of the Son of God who suffers in us and dies in us a long time as a patient Lamb led to the slaughter looking up and waiting for our repentance and return at length unto him for so while we are sinners Christ dyed Rom. 5.8 And thus he is crucified in us Gal. 3.1 Or else 2. This long-suffering is of the Father who bears with us and spares us for the Sons sake and therefore we pray for Grace and mercy in the name of Christ For whereas mankind is sinful and liable to the Fathers wrath vengeance and punishment for sin the Son of God out of his love unto man interposeth himself and thrusts himself between the Father and us and so staves off the wrath and punitive justice of the Father this was figured by Moses standing in the gap Aaron standing between the living and the dead Noah Daniel and Job Samuel and all others Intercessors and Mediatours for the people of God 3. There is also a long-suffering of the Holy Ghost in the Saints whereby they bear and suffer out all temptations and persevere in Faith and Obedience unto the end For a pattern of this long-suffering S. Paul was chosen 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should believe on him to life everlasting 1. The Reason of this why the Lord hath long-suffering proceeds from his Love which indeed is himself Love suffereth long 1 Cor. 13. 2. We may add also some Reason in regard of the object frail and feeble mankind which stands in great need of a patient long-suffering God for he made man Adam of the earth earthly and man by his fall made himself Enosh a miserable wretched man and the depth of misery calls upon the depth of Mercy 3. Were there no long-suffering there would be no place left for repentance Observ 1. How Gracious how good a God do we Christians own and worship Exod. 34.6 Psal 86.15 Thou Lord art a God full of compassion Gracious long-suffering plenteous in mercy and truth Nor marvel that there is a promise made That all the Kingdoms of the world shall become the Kingdoms of the Lamb Revel 11.15 Magna Regna magna Latrocinia the Kingdoms of the world have been ruled by Devils and cruel Beasts and by the lusts of men by savage cruelty by bloody mindedness how readily will all the Nations submit unto the rule of the Lamb when they shall know his meekness his patience his long-suffering When I am lifted up I shall draw all men unto me Joh. 12. When his patience and death is made known and for whom and for what end it will prove a most powerful attractive c. and that it leads unto repentance and Salvation 2. The long-suffering of the Lord is Salvation The words are not proper but Metonymical for Salvation here is either 1. The end of the Lord 's long-suffering which he aims at as expresly our Apostle speaketh vers 9. of this Chapter The Lord is long-suffering to us ward not willing that any should perish but that all should come to repentance Or else 2. Salvation is here the effect of the Lord's goodness patience and long-suffering such as it is wont or at least ought to bring forth in us according to Rom. 2.4 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation is considerable either 1. In regard of the term à quo from sin thus it is a deliverance from the power of sin and pollution of it and punishment for it Or 2. In respect of the term ad quem the bringing in of everlasting righteousness life and glory We have both these together 2 Tim. 4.18 The Lord shall deliver me from every evil work and shall preserve me unto his everlasting Kingdom The truth of this is extant every where the widow of Tekoah 2 Sam. 14.14 Nec vult Deus perire animam The Lord would not that his banished should perish Dissimulat peccata propter paenitentiam Wisd 11.23 24. Observ 1. A ground of Prayet 1. For our selves 2. Of mediation and intercession in respect of others 1. Of Prayer for our selves as David Psal 86.15 O Lord the proud are risen against me c. But thou Lord art a God merciful and Gracious long-suffering c. 2. It 's a ground of mediation and intercession in respect of others Both 1 For them 2. Against them 1. For them so Moses intercedes in behalf of Israel Numb 14.17 18. 2. Against them and so Jeremiah prayeth to the Lord that his long-suffering might not be so far extended toward his enemies that they should thereby be suffered to take away his life Jerem. 15.15 Observ 2. Note hence a broad difference between the long-suffering of the Lord toward sinners and the long-suffering of Kings Princes and Potentates towards offenders of them It is a known Maxim among Politicians that they lengthen the tedder of Malefactors that they may ensnare themselves that they give them rope occasion and opportunity that they may become worse and worse O how far is the good God from such cruel ends as this And far be it from us to entertain such hard thoughts of our good and long-suffering God that he should give a wicked man space for this end to work out his own damnation O no I gave her space to repent Rev. 2.20 Repreh 1. Those who when the Lord is long-suffering for our salvation abuse the long-suffering of the Lord unto their own greater condemnation O the negligence the pride the wantonness of the present Generation O the daring boldness of men How desperately they contend with
Ahab that he may go up and fall at Ramoth-Gilead And there came forth a spirit and stood before the Lord and said I will perswade him I will be a lying spirit in the mouth of all his Prophets And he said Thou shalt perswade him and prevail also Ahab was deluded by his false Prophets who humoured him in his sins so that Elijah and Micaiah were accounted his enemies because they told him the truth and would have put him in a way of subduing his true and spiritual enemies his covetousness and pride And I doubt not but it is the condition of many of us that we listen only to such Doctrine as sutes most with our pleasure and ease and if we hear any other that sets us upon Duty self denyal mortifying and crucifying our lusts we count such our enemies because they tell us the truth Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusions that they should believe a lye that they all might be damned who believe not the truth but had pleasure in unrighteousness 2 Thess 2.10 11 12. The Devil fights against thee by false tongues like sharp arrows thou provest angry and pettish the Lord was working thee to a resemblance of himself He was despised and rejected of men a man of sorrows and acquainted with grief He would now demolish thy pettish and angry distemper and work thee to a likeness of himself in patience and meekness what hope is there that thy spiritual enemies should ever be subdued when thou hatest thy reprover and him that discovers them unto thee Consol I hate iniquity and I find the greater opposition that must needs be Job had his name from his enmity against all iniquity the Devil used all his Engines to oppress him but ye have heard of the patience of Job To those who are cast down by sight of their sins be not dejected poor soul God is beginning a good work in thee O but I perceive my lusts very strong and potent in me an enemy must first be discovered before he be overcome while thou wast yet in thy sins and overcome by them thou wast at ease and perceivedst them not thine enemies Rom. 7.7 8 9. This is meant by Luke 11.21 When the strong man armed keeps his palace all his goods are in peace He let the Jews enjoy peace while they were subject to him but now the stronger man is come and begins to grapple with the enemy now thou losest thy former peace O but I find a great confusion in my soul that thou mayst do it cannot be avoided a conflict there must be and that of long continuance before the enemy be overcome There was long war between the house of Saul and the house of David 2 Sam. 3.1 but the house of David waxed stronger and stronger and the house of Saul weaker and weaker And there is great reason this contention should be very long we had deeply plunged our selves into sin that 's easie to do Sed revocare gradum superasque evadere ad auras Hic labor hoc opus est To be able to get out again it will cost a great deal of pains a great deal of strugling besides the Law that discovers our fall and our enemies that keep us down that 's weak by reason of our flesh Rom. 8. Grant the Law were strong yet if we be weak what help is in it Recipitur ad modum recipientis Mean time despair not poor soul there 's hope there will be an end of this conflict to thy comfort if thou be of David's side there will be an end of that conflict between the seed of the woman and the seed of the Serpent when the seed of the woman shall break the serpents head when the true David shall tread Satan under his feet yea under thy feet Rom. 16.20 only be thou of David's followers only observe how they are qualified that are his followers Psal 101.3 I hate the works of them that turn aside How long wouldst thou endure a course of Physick if thou wert sure at length to recover Christ is the best Physician that hath undertaken the cure he comes speedily to thy succour he hath wings and healing under them How long wouldst thou endure a sute at Law if thou wert sure to overcome Thou hast the best advocate the Spirit of God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16.21 Exhort Not to hinder the work of the Lord Let God arise and his enemies be scattered we keep him under and will not suffer him to arise What enemies we are to our own souls Let patience have it's perfect work 't is that by which we possess our souls if we lose that if we hinder the work of that we lose our souls and then wo be to them that have lost patience saith the wise man let the truth free we hold it in iniquity we our selves bind the stronger man as the Jews bound Sampson if we let him free he 'll conquer all our spiritual enemies and make us free if the truth make ye free then are ye free indeed That which is born of God overcometh the world God hath a world yea worlds and the Devil hath a world one at least Setting aside all other significations of the world less pertinent unto this place of Scripture here it signifieth especially 1. The sin and evil of the world the lusts of the flesh the lusts of the eyes and the pride of life 1 Joh. 2.16 2. Or worldly men that lye in sin and evil either the world of wickedness as S. James calls it Jam. 3.6 or the wicked of the world 2 Pet. 2.5 which that which is born of God is here said to overcome Overcoming is the act of him who prevails and is superiour in contention of which victory is the event and issue which is two ways obtained faciendo and patiendo by doing and suffering 1. Victory obtained by doing is the plenary and full conquest of sin and sinful men of the world 2. By suffering is the indefatigable and unweariable enduring the assaults of the world and worldly men with a final frustrating and wearying of them as an anvil and adamant wearieth him who strikes it And both those wayes the first born of God overcomes the world For 1. as the Lion of the Tribe of Judah as a King he actively subdues every enemy and treads the arch enemy under his Saints feet Rom. 16. And 2. as a Lamb he also passively overcomes every enemy Revel 17.14 These shall make war with the Lamb and the Lamb shall overcome them for he is the Lord of Lords Isai 63.3 I have trodden the wine-press alone and of the people there was none with me This is the kingdom and the patience of Jesus Christ Revel 1.9 And as Christ the first born of God so the Saints who also are born of God they overcome the world They subdued kingdoms wrought righteousness
nor speak evil of their neighbour their habitation and dwelling place is God himself Psal 90.1 In him all their works are wrought Joh. 3.21 and lying lips are an abomination to the Lord Prov. 12.22 He is a God that hath no pleasure in wickedness nor shall evil dwell with him Psal 5.4 Their dwelling is in God who himself is love and love thinks no evil either to speak it or do it 1 Cor. 13. They are in him that is true 1 Joh. 5.20 and nothing false can proceed from him that is true no lye is of the truth 1 Joh. 2.21 They do no iniquity nor speak lies nor shall a deceitful tongue be found in their mouth Zeph. 3.13 Their yea is yea See Notes on Esay 65.16 No evil can dwell with him They are tender of the name and reputation of their neighbour they are single minded and have no guile in their spirits and as their own sins are covered so they cover the sins of others with the covering of a loving spirit Prov. 10. Repreh The false witnesses out of whose heart proceed the false testimonies against their Brother who out of pride envy and partiality censure and give sentence of their neighbours life and actions They seek their own honour among men by the defamation and slander of their neighbour as the Pharisee makes the Publican and his life a foyle to set off the glory of his outward and ceremonial service of God before men like him that climbs up a steep hill he treads down and tramples on all below him and layes hold on he does palpare he flatters all above him he receives all misreports against his Brother that tend to his dispargement he perverts all that 's good as done to a wrong end encreaseth and doubles all that 's evil he interprets all that 's doubtful to the worst and though every thing saith Epictetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two handles and may be taken as well by the right as by the wrong he looks at his neighbours doubtful actions as at side pictures with an evil eye for evil and would rather on the wrong side behold an ugly monster than on the right side a comly countenance I know well what the pretence of these men is they defend themselves with a colour of truth like those Mat. 26.60 false witnesses who reported our Lords words Joh. 2.19 but not their sence But be it granted that what they report is true and that the sence is true yet because they who report it are not true nor in him that 's true but report out of envy pride and malice though the report be true both words and sence yet they who make the report are not so Psal 52. See the story of Doeg Repreh Our false Testimonials our lying Certificates our false Commendatory Letters or what ever else we call them those publick instruments written in favour of one or other whom we affect whereby we would commend him to others This is a great sin of this City yea of this whole Nation that I say not of many other Nations what else herein do men but bear false witness and lye concerning their neighbour when they give Letters of recommendation which he never deserved whereby they represent him to all whom it may concern for a sober just honest godly man who indeed is a drunken unjust dishonest prophane beast Is not this done in Societies and Companies every where when they would pleasure their friend or their friends friend or any one who hath relation unto him though the man be not known to him or them who give their testimony of him Are not these things daily practised amongst us and what is it thus to testifie concerning him who is altogether another man what else is it but an arrant lye which yet to make it more authentick and a more lasting monument of our shame we confirm it by subscribing our hands and putting thereunto the publick seal of a Company or Society in perpetuam rei memoriam that thus we may transmit from Age to Age our lies upon record for is it not a great sin as well to call him good who is evil as to call him evil who is good to put sweet for bitter as bitter for sweet the Law of God equally prohibiteth both O Beloved this is of far greater consequence than happily at first men conceive for mark it well for what end are Letters testimonial Certificates and Letters of Recommendation obtained is it not to prefer the party commended to some place of trust in Church or Common-weal consider then what ever thou art of what consequence these false Testimonials untrue Certificates and lying Letters of ComCommendation are By Vertue or rather Vice of these Magistrates and Ministers and all who are Radices Communitatis publick persons they are preferred or put in places where they may do the greatest mischief An evil Magistrate or Minister or other publick person by his leading example wicked counsel yea too often downright precept Multum Dei prostituit Diabolo saith Aquinas He betrayes much of God unto the Devil This is thy doing who ever thou art who by vote or subscription to false Testimonials and lying Certicates helpest to encrease or advance iniquity or the Devils Kingdom and as much as lies in thee to propagate all ungodliness and iniquity and Satans Kingdom from Generation to generation even unto the end of the world Repreh The false witnesses of God as the Apostle speaks 1 Cor. 15 15. who testifie of God and Christ and his spirit what they know not This is no doubt a great boldness to intrude into the things that they have not seen vainly puffed up by their fleshly mind for while the mind is fleshly it can give no other testimony than concerning fleshly things it 's impossible they should give a true testimony of Christ and things of Christ unless they have the mind of Christ 1 Cor. 2. last nor can they bear witness of the spirit of Christ unless they have the spirit of Christ for it is the spirit that beareth witness because the spirit is truth 1 Joh. 5.6 and therefore the Apostle tells us that the things of the spirit of God must be spiritually discerned and how can that be done but by the same spirit of God and such who have that spirit in Christ dispensed are truly called spiritual and such spiritual men truly judge all things and are judged of no man 1 Cor. 2.14.15 of such as these St. John speaks 1 Joh. 2.20 Ye have an unction from the Holy One by which ye know all things Repreh That daring spirit which is let loose in the mouths of many at this day who speak much of Christ confess and profess much of him when yet it 's much to be feared they know little very little of him See Notes on Hebr. 2. It 's impossible to give true testimony of Christ unless we know and feel him livingly acting in us in his work and
deed unless we can truly and experimentally say that we have seen and bear witness 1 Joh. 1.2 Exhort To speak every one the truth from his heart Our God is the God of truth The Son of God is Amen the faithful witness Veritas veritatis Amen Amen the Truth Joh. 14. The Holy Ghost is the spirit of Truth the Image of this God impressed in the word The word of God is the word of Truth The Law the Truth the Gospel the Truth the Image impressed on his Works MATTHEW XV. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the things which defile the man WHat all these are St. Mark tell us Mar. 7.23 they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whence they proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what their effect is they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word we turn defile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cong-egavit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Coetus That which is common is unclean they eat meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 7.2 which signifieth properly to make common which therefore some deduce from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that which is common is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proposed and exposed to the use of all and whatsoever is so will soon be defiled and polluted And therefore the word is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum that which is holy and seperated from common use Act. 21.28 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Act. 10.15 and 11.9 for this may appear by induction 1. Vain thoughts defile Jer. 4.14 2. O Jerusalem wash thine heart from wickedness that thou mayest be saved 3. How long will thou detain these thoughts 4. Murder defiles Esay 59.3 Your hands are defiled with blood 5. Adultery defiles Lev. 18.20 6. Robbery defiles Ezech. 7.22 7. And whence are the lips unclean but from false witnessings and blasphemies Esay 6.5 besides these we read of others which defile the man Mar. 7.22 23. All which either outwardly pollute him as the sinful words and actions or inwardly and those either the evil thoughts more proper to the mind or the vitious and sinful dispositions of the heart and affections These St. James chap. 1.21 calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on the place The reason why these things defile the man appears partly because he hath seperated himself from the most pure and holy God Psal 14.3 They are turned aside from God and become filthy partly because he hath adjoyned and united himself unto the unclean spirit by consent and love which is of a knitting and polluting nature and unites the heart unto it whence it becomes like unto it Hos 9.10 Abominabiles facti sunt sicut ea quae dilexerunt Obser 1. Hence its evident that since the Man is God's Creature and the work of his hands yea as I may so say his last and best work his master-piece Man came pure and holy out of Gods hands nothing impure nothing unclean could proceed from him The Philosopher observed as much in his Ethicks that man had no doubt been otherwise than he then was Obser 2. Those sins whereby we are most injurious to our neighbour by those we first and most blemish and dishonour our selves Murders Adulteries c. are hurtful to another but by them we first yea most hurt our selves The Murderer kills his Neighbour and deprives him of his Natural Life but he first slayes himself and deprives himself of the Eternal Life for ye know saith St. John That no murderer hath Eternal Life abiding in him 1 Joh. 3.15 The Adulterer first stains his own Soul before he defiles his Neighbours bed Obser 3. Note hence the accomplishment and truth of all those Ceremonial shadows touching some certain Creatures clean certain others unclean the eating of some and abstaining from others Levit. 5.2 3. if the man touched any unclean thing the carkase of an unclean beast c. What else was meant by these but the dead works Heb. 6.1 from which we ought to abstain and have no communion with them Have no fellowship with the unfruitful works of darkness Levit. 7.20 21. Whosoever was defiled and eat of the flesh of the peace-offerings called Sacrificium Eucharisticum he must be cut off c. What was hereby meant but the unworthy Receiver who having his uncleanness upon him even the brutish nature which is nothing else but the fancy concupiscible and irascible whoever comes in the uncleanness of his beastly affections to communicate with the Lord and feed of the true Sacrificium Eucharisticum 1 Cor. 11.27 29. The clean and unclean beasts were distinguished thus the clean divided the hoof and chewed the cud His people who were to be a Royal Priesthood unto him must discern between the holy and prophane the pure and impure Ezech. 22.26 They must meditate on the word chew the cud and not devour it and swallow it up vers 39. Levit. 20.25 26. They must put difference between clean and unclean beasts c. because God had severed them from other people What was meant by this but their separation for a time from the Gentiles untill they should depart from the brutish life as is evident by St. Peters vision Act. 10. when he was now to communicate with the Gentiles and eat with them Arise Peter kill and eat let out the brutish life mortifie the earthly members let out the blood wherein is the life and then eat There was a place wherein all excrements were to be buried Deut. 23.13 and the reason is given vers 14. Therefore shall the Camp be holy that he see no unclean thing in thee What was here intended but the purification of God's People from unrighteousness darkness infidelity and idolatry 2 Cor. 6. Rev. 20.9 And therefore when the New Jerusalem the true righteousness of God comes down from heaven John heard a voice out of heaven saying The Tabernacle of God is with men Rev. 21.22 23. Obser 4. This Doctrine touching defilement is worthy our best notice as also theirs to whom it was first delivered and therefore our Lord when he was now about to teach it he calls not Peter James and John not some one or other but all the multitudes And then not content with that company he commands silence hear saith he nor was that enough but he adds understand weigh well and consider chew the cud meditate upon what ye hear What need was there of so serious and Universal a Preface Our Lord was now to put an end unto the Old Law and to call believers from their long custom of worshipping God in outward things that he might now teach them how he would be worshipped in Spirit and Truth as therefore when he began his Gospel with Self-denial c. Luk. 9.23 He said unto them all If any man will come after me let him deny himself