〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were at Jerusalem as appears Chap. 1.4 Where there is distinction division and confusion there is no hope of receiving the Holy Spirit 1 Cor. 14.33 But the Lord commands them to tarry at Jerusalem the vision of Peace that they might receive the Promise of the Father and there they abode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one mind and one heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether and so they received the Holy Ghost Observ 8. The wonderful dignation and condescent of our God the transcendent dignity of the believing man that the most High God should stoop so low as to take up his residence in our house of Clay Solomon wonders 1 King 8.27 And will indeed the Lord dwell on earth Behold the heavens cannot contain thee how much less this house Since wonderment proceeds from ignorance it must needs be very admirable and wonderful that a wise man the wisest of Kings wonders at Yet was that house the most Magnificent Structure in the world How much more wonderful is it that the Most High God who dwells in the High and Holy should dwell with the contrite and humble to revive the Spirit c The most High God accepts of thy Body Soul and Spirit as his outward Court His Holy and most Holy place above all Temples made with hands above all his other houses in Heaven and Earth Observ 9. The truth of God in the performance of his promises Repleti Apostoli impleta Scriptura a document to relie on him for less things as it is good reason with God He that is faithful in little is faithfull also in much then with man he that is faithful in much is faithful in the least outward things called these things Observ 10. The difference between the Law and the Gospel Rom. 8.3 4. Repreh 1. O how many of a common errour The Lord fills men with his Spirit it 's said expresly they were all filled with the Holy Ghost But the common Gloss is with his Gifts and Graces more abundant knowledge of mysteries greatness of mind and constancy gifts of tongues largeness of heart admirable utterance power and evidence of the Spirit in preaching and praying all this is true but none of all these are the Holy Ghost The Scripture saith they were filled they were all filled with the Holy Ghost O Beloved I fear we are unwilling to admit the Lord the Spirit to dwell in his own Temple And therefore we commonly interpret the endearing promises of his own presence with the Glosses of other things much below and less than himself Thus when the Scripture saith Christ is in you the hope of Glory Col. 1.27 the Gloss is Christ among you 2 Pet. 1.4 That ye might be partakers of the Divine Nature not the substance which is incommunicable saith the Gloss i. e. not the nature What boldness is this the Scripture saith the nature the Gloss saith not the substance not the nature what then excellent Graces whereby we are made like to God in wisdom and holiness Is not this to drive God from his habitation He would come and in a more special manner dwell in us and fill us with his Spirit and we are unwilling he should come so near us We rather choose some qualifications virtues graces gifts but as for God himself Christ himself the being and presence of God himself which yet we can well endure to be in Heaven and Earth and all the Creatures Enter presenter Deus hic ubique potentèr God himself his Divine Nature Christ the Holy Spirit men thrust from them and will not endure it in them Repreh 2. It lies upon us all as a great and heavy complaint of these last times That the Spirit of God is poured out in great measure yea beyond measure in the fulness of it yet men receive it not Let no man dare to confine the Promise of the Spirit only to those first times as if Joel's prophesie were so fulfilled then that it belonged not at all to us St. Peter understood it otherwise and so must we Act. 2.38 39. Repent saith he and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost for the promise is unto you and to your children and to all that are afar off even as many as the Lord our God shall call And what was that promise that in the last dayes God would pour out his spirit upon all flesh vers 16 17. of that Chapter But so it is now as in the dayes of Christs flesh He came unto his own and his own received him not he pours out his Spirit and who receives it and what 's the reason the Prophet Joel tells us that in these dayes the Lord will pour out his spirit upon all flesh and St. Paul 2 Tim. 3.1 5. tells us That in these last dayes perilous times should come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good traytors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power of it So that God pours out his Holy Spirit and the Devil pours out his Spirit God sheds forth the Holy Ghost from Heaven and Hell 's broke loose to oppose it and both these joyn issue and come to the shock and strive together whether of them should fill the heart and soul of the poor miserable man in these last dayes So that Beloved the reason is too too evident why we are not filled with the Spirit of God in â—hâ—se last dayes We are filled with the Spirit of the world that Spirit whereby men walk according to the course of this world according to the Prince of the power of the 〈◊〉 the spirit that now worketh in the children of disobedience Ephes 2.2 Intus existens prohibet extraneum we are filled with the Spirit of this world and that keeps out the Spirit of God the Spirit of Truth the world cannot receive saith our Saviour Joh. 14.17 For as one adequate and proper place cannot hold two bodies so neither can one Soul though capable of a legion of Spirits which agree hold two disagreeing aâ—d contrary Spirits as the Spirit of God and the Spirit of the world are That filâ—s us with unrighteousness fornication wickedness covetousness maliciousness envy murder debate deceit Rom. 1.29 that fills us with rapine and excess Luk. 11. O Beloved let us not deceive our selves if we be thus filled there 's no room left for the Spirit of God O the fearful condition of those who are thus filled They are given up saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind a mind that cannot examine it self Some I have known so full of these that they were insensible of them such
except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven We are such as deny our Lord and he will deny us at that Great Day our Lord gives us fair and timely warning of it Mat. 7.21 22 23. Luk. 13.26 27. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father Obser 3. Whosoever the Lord is impartial and without respect of persons Obser 4. If our Lord deny those who yet make some outward confession and profession of him because in works they deny him what shall become of those who deny him both in words and works prophane wicked and ungodly men Tit. 1.16 being abominable disobedient and unto every good work reprobate The Apostles prophesie of such to come 2 Pet. 2.1 2. Repreh 1. Do we thus requite the Lord foolish people and unwise that we are Is not he thy Father that hath bought thee c. Deut. 32.6 2 Pet. 2. 1. Jude 4.18 Obser 1. Observe how the Noble Nature of man is abased and degenerate it needs motives promises and threats of the highest nature to move it but to it 's own duty and threats to terrifie it from its own greatest misery needs consolation for a spur to Divine Glory Christ is the Glory of his people Israel Luk. 2. And shall we who are his people be ashamed of our Glory Shall we turn our Glory to shame Psal 4. Whose Glory is their shame Phil. 3. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour 1 Pet. 2.7 Will a Bride forget her Ornaments Jer. 2.32 Dehort That we would not deny our Lord. Motive He is our Lord shall we deny our Lord He is our Lord that hath bought us He is our owner Even the Oxe knoweth his Owner and the Ass his Master's crib and shall not Israel know his Owner Shall his people deny him the Lord that bought them now God forbid 2. Motive The turpitude of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turpitudo Sign Thou deniest him not thou believest that he was born of the Virgin c. and what great matter is it that thou so believest The Devils believe saith St. James But thou confessest that Christ is come in the flesh and the Devils confess so much I know thee who thou art thou Holy One of God Such a belief as this such a confession may consist with a wicked with a diabolical life and he who confesseth Christ so denies him Both contraries work the same effect fulness and emptiness Prov. 30.8 9. Fulness of any thing but God and Christ inclines us to deny him Fulness of Wealth Prov. 30. Lest I be full and deny thee Bread and abundance of idleness holding the Truth in unrighteousness Honour pleasure when thou hast eaten and drunk to the full then take heed Emptiness and appetite of temporal things they confessed him not because they loved the praise of men more than of God Contraria contrariis curantur Contraries are cured by contraries but herein is required Athletica habitudo Our Lord fills the hungry with good things and the rich he sends empty away Lest your beasts be overcharged with surffetting Therefore Sodom was over-thrown and our destruction comes from the same cause Pray unto the Lord to heal our backslidings Hos 14.4 Obj. But this may discourage some weak and misgiving Soul when it shall consider that Christ is denied by a sinful by a disobedient life and that Christ will deny those who so deny him Alas I have denied the Lord. But so did Peter he denied his Lord yea he forswore his Lord yea he cursed himself if he knew his Lord But Peter went out and wept yea he went out and wept bitterly for it yea by a threefold confession through the Grace of him who looked back upon him and caused him to weep bitterly he expiated his threefold denial of his Lord And if thou have denied the Lord that bought thee either in words or works haply for fear as St. Peter did and now thy Lord looks backupon thee and remembers thee of what thou hast done Go out as Peter did go out of thy lewd company such as he was engaged in but above all go out of thy self deny thy self the worst company of all deny thy worldly wisdom thy vain thoughts thy perverse will and affections which have caused thee to deny thy Lord deny ungodliness and worldly lusts follow St. Peter's Counsel as well as his Example Acts 37. The Spirit was not yet come upon Peter Excidit intrà charitatem non a charitate Therefore our Lord looked on him and he upon Christ O but I have been a Persecutor and Blasphemer yea and as they Act. 3.13 14 15. Hear that other great Apostle St. Paul 1 Tim. 1.16 which happened to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Mat. 12. in the beginning Consol To those who confess Christ before men They must displease men there is no help for it If they have persecuted me they will persecute you saith our Saviour Joh. 15.20 the same life being professed by both Wherever men confess Christ the Life there follows the persecution of the world As he that was born after the Flesh persecuted him that was born after the Spirit so it is now Wherefore did Cain hate Abel but because his own works were Evil and his Brothers Righteous Saul what evil hast thou done c. See Notes on 1 Thes 4.1 Mel exulcerata mordet Honey is sharp when it meets with ulcers but sweet to them that are in health and sound saith the Oratour Therefore the Cynick spake I know not how truly of Plato What profit saith he can be in that man who having long read Philosophy among us was yet never troublesome to any Doubtless in a mixt Auditory as most are the honey meets with many an ulcer Men will wince when they are galled and therefore no marvel if the Devil cryed out he was tormented by the Lord Mar. 1. how thinkest thou to escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 26.14 15. I am in your hands but know that if ye put me to death ye shall surely bring innocent blood upon your selves Notes on Exod. 20.7 to the same intent with the former MATTHEW 10.32 33. IT is some refreshing to the weary Traveller when he looks back upon the way he hath past I shall therefore in a few words shew you how far we are gone in the way of God's Commandments and where now we are I have hitherto endeavoured to open the Affirmative part of the Third Commandment the Sanctifying and Glorifying of God's Name in sundry special and principal Acts belonging thereunto The Precept is now Negatively to be considered as it lies in the Text. In the words are these severals 1. The Lord's will is That we take not his Name in vain 2. The Lord will
this Text he reveils the will of God unto the people and doing this he thinks he is a friend of Jesus Christ so long as he speaks boldly the Word and fears not them that kill the body 2. The Hearer he understands what the will of the Lord is and so he thinks he hath done his duty he is a friend of Jesus Christ and one of his sheep my sheep hear my voice When yet happily both may be deceived nay de facto sure I am oftentimes both are deceived 1. The Preacher frequently urging the commands of Jesus Christ he thinks he doth the commands of Jesus Christ and so is his friend when yet he lives in open disobedience unto the same things he preacheth this was that which the Apostle feared of himself 1 Cor. 9. 2. The hearer likewise because he knows what his duty is and 't is often inculcated unto him although I could wish it more truly then it is he is deceived and thinks he doth it This is that which the Apostle feared and warned the people of Jam. 1. be ye doers of the word and not hearers only That we may perceive how far short we are of this friendship with Jesus Christ we shall know it by the latitude of what he commands The manifold particulars may be reduced unto these two heads 1. What the Lord commands us to believe 2. What he commands us to do 1. To believe in him as the Messiah the corner-stone c. 2. To do this ye read at large Mat. 5. If we be the real friends of the Lord Jesus Christ we shall really and truly do those things and whatsoever he commands us maugre the opposition both of the prophane and seeming holy world Axiom 3. They can do no more than kill the body So the Lepers reason 2 King 7.4 if they kill us we shall but dye For reason may be alledged the love and goodness of God all souls are Gods and as he is the preserver of men so especially of his own friends And 2. The wisdom and power of God for since all power is his he gives so much power to every Creature and limits the operations of it within such bounds as in his wisdom he thinks fit hither shalt thou come and no further Satan hath a most malicious will and aims at no less than the Soul but he hath no power at all though an whole Legion together no not so much as to touch a swine without leave thou couldest do nothing unless power were given thee from above They can do no more no! can they not dig up the bones of dead men out of their graves can they not burn them surely that they can Men opposing Religion have dealt so with those whom they have persecuted to the death and beyond the death and these have a fair pretence for so doing Josiah did so and therefore so may they deal with Hereticks Josias 2 King 23.16 He took the bones of the Idolatrous Priests out of the Sepulchers and burnt them I deny not but Josias did so he was a figure of Christ in the Spirit as his name signifieth the fire of the Lord. As therefore wickedness is compared to a man as the old man the man of sin which is reveiled by the light of Gods Law and bound by Christ the stronger man so he is consumed by the spirit of his mouth these are the bones the strength of sin So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth bones it signifieth also strength Thus Psal 53.5 God hath scattered the strength of those who besieged thee for so it may be turned more properly than the bones But what is all this to the Papists burning of their bones whom they call Hereticks where the Text saith they have no more that they can do the meaning is they can do the friends of Christ no more harm they are not able to kill the Soul Mat. 10.29 Observ 1. Observe the poor vile and contemptible cruelty of Tyrants and Persecutors let it extend to the utmost it 's but to the death of the body their malice anger revenge power subtilty can reach no further They cannot hinder the salvation of the Soul their anger is at the Soul as he that cuts a tree cuts not the light that shines upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he implyed that his Soul was himself Anytus and Melitus may kill me saith the Stoick but they cannot hurt me Observ 2. Our seeming friends may hurt us more yea and indeed oftentimes do hurt us more than our known enemies this Text is directed especially to the preachers of the Word Jeremy was aware of this Jer. 20 7-10 Yea our real and true friends may endanger us Act. 21 10-13 yea miserable men that we are we our selves are so cruel to our selves that we our selves kill our own souls and therefore if thou fear any one fear thy self thou thy self art the most cruel enemy to thy self though whole hosts of men yea of Devils opposed thee they cannot hurt thee unless thou thy self hurt thy self And is it not a pleasing tune that the rich man sings to his soul that which the Lord help us many of us listen unto Soul take thine ease eat drink and be merry Luk. 12.19 But upon consent unto such suggestions commonly comes the judgement vers 19. See the history of Laish Dalilah did Sampson more mischief than all the Philistins and that pleasing flattering harlot in our own bosoms her house is the way to hell going down to the chambers of death Prov. 7. ult Repreh Their foolish hardiness and boldness who fear them that kill the body and have no more that they can do 2. This discovers the extreme malice or revenge of tyranical men who because they can do no more than kill they find out exquisite wayes of killing and tormenting and by Art lengthen that which in nature they say consists in indivisibili the separation of Soul and Body is naturlly in an instant hence is that horrid speech of Tiberius Sentiat se mori let him feel that he dies and when one had poysoned himself lest he should be tormented by him he said Evasit he hath escaped They who kill the body will do what they can further they act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why They who kill are acted by Abaddon whose property is to destroy Wicked men add to the Devils work in themselves who is the more a Devil because he hath so serviceable a tool to work by as a wicked man is 3. Their pretence is truth whereof because they want evidence they make up what they want in persecuting and saying all manner of evil saying 4. Because it is truth they believe it not Joh. 8. 5. Their endeavour is to mould Gods Laws and the laws of men God's Will and man's lusts together and so stablish their own worldly interest which can never be done They who are friends of Christ and are killed by them discover 1. The persecuters falseness
our great God and Saviour Jesus Christ See Notes on Gen. 11. He becomes all things to all men that by all means he might win all unto his love though few very few return to him reciprocal affection It is the Lot which his friends the true Ministers of the Word inherit with him and after him as St. Paul tells the Corinthians 2 Cor. 12.15 I will most gladly spend and be spent for you the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your souls though saith he the more abundantly I love you the less I be loved for he came among his own and his own received him not Whence they are justly reproved who arrogate their great friends common Love which he extends to all his friends unto themselves only who impropriate the friendship of God unto their own strait laced company and no other Are there not in his Fathes house many mansions Hath he not other sheep that are not of this fold Joh. Are not they who fear God and work righteousness in every nation accepted of him A Picture looks indifferently at all and the Image of God who is the Son of God looks at all indifferently and would have all men be saved and all to come to the knowledge of his truth that all might know his Counsel and do his Will and be friends of God and is thine eye evil because God is good His friends are all Philadelphians Dehort Provoke not the Lord to kill us with those actions wherewith we go about to please him Observ God not named here nor Rom. 8.11 lest frequent use render it less venerable for that reason not named in the whole Book of Esther his providence preservation and government of his Church wonderfully declared his name being not often mentioned by the Jews he would that rather his being and works should be known than his name in our lips We learn by the same omission not to call our selves too often by the names and titles of Gods people but rather let our lives and actions speak what we are and whose people we are Observ Even the friends of Jesus Christ must fear God and fear Jesus Christ Jus reverentiale remitti non potest In the affirmative part we have 1. a Preface to the Precept 2. the Precept it self The words are a description of God the Judge an Emphatical inculcation and repetition of it according to his power and sovereignty and have in them a greater energie and vehemency than if we named him In them 1. we have a description of the Judge 2. A precept to fear him and a repetition of that precept all which we may resolve into these several Divine Truths 1. The Lord killeth 2. When he hath killed he hath power to cast into hell 3. Him we ought to fear 4. Yea I say unto you saith our Lord fear him 1. The Lord killeth The Lord may be said to kill either in regard of the divers 1. Ends of his killing 2. Ways and means of his killing 1. In regard of the divers ends of killing so the Lord either kills that he may save for as our best friend was put to death in the flesh but quickned in the Spirit 1 Pet. 3.18 even so must all his friends for his sake and for the enjoying of him who is our life we are killed all the day long But thus the Lord kills that he may save for so we perish not in death but arise from the dead and Christ gives us life Eph. 5. As dying and behold we live 2 Cor. 6.9 Of this we shall have some use in the handling of this point But the other killing is here principally meant The Lord kills that he may destroy for that which we have here after he hath killed he hath power to cast into hell Matth. 10. It is he is able to destroy body and soul in hell 2. In regard of the manner of killing The Lord kills 1. immediately 2. mediately 1. Not that absolutely the Lord useth no means in taking away the life but that oftentimes he himself is said to kill and the means are not named Thus Gen. 38. The Lord slew Er vers 7. and vers 10. The Lord slew Onan also Thus the Lord killeth and maketh alive 1 Sam. 2.6 2. He may be said to kill mediately when he useth any notable means whereby he takes away the life as those four notable judgements 1. the sword 2. the famine 3. the noisome pestilence and 4. the noisome beasts which are all of his sending Ezechiel 14.21 Zephany 2. ye shall be slain by my sword And thus sometimes the Lord delivers one man into anothers hand who kills him Exod. 21.13 for this reason he names himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because he hath all power all plenty of good and all authority to bestow it but also because as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Judge the judge of all the world he hath soveraign Authority to punish and so he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And accordingly Isai 13.6 Howl ye for the day of the Lord is at hand it shall come as a destroyer from the Almighty Reason He hath the sovereign power over soul and body they are both his creatures he is Dominus vitae necis The source and fountain of all authority am I a God to kill and make alive 2 King 5.7 He gives authority and power unto all chief Governours for rhe Majesty that God gave Nabuchadnezzar all People and Nations and Languages trembled and feared before him whom he would he killed c. Dan. 5.19 Pilat saith as much to our Saviour Joh. 19.10 Knowest thou not that I have power to crucifie thee and have power to release thee Jesus said Thou couldst do nothing unless it were given thee from above all power therefore is radically and originally in God himself In a great house much more in a City and Kingdom many things are done without notice of the Governour but it is not so in regard of God the Judge of all the World whatever good or evil is done or befalls it s not only by the power and knowledge but also by the guidance and ordering though not always by the approbation of the Lord our Governour Thus there is no evil in the City which the Lord hath not done Amos 3.6 it s rightly conceived by all who consider the Context that the malum paenale the evil of punishment is principally to be understood Howbeit the Lord permits i. e. he doth not hinder that which is truly evil the evil of sin for if he permitted it not if he suffered it not to be it could not be because there is no evil that is infinite and therefore it 's limited by the infinite power of God Thus he is said to make peace and create evil Isa 45.7 and he hath his instruments whereby such evil is brought to pass as the lying spirit in the mouth of the Prophets 1 King 22.22 And by his
the person Beza id quod à principio dico vobis which one Dutch Copy followeth but another turns the words according to V. L. Martin Luther in the beginning so many Translators as there are of these words so many different sences our last Translation with that of Beza turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning which is farther off the truth than all the rest the others agree in this that Christ is the beginning But is not this Answer of our Lord very obscure doth he not answer obscurum per obscurius But observe who are they who propound this question are they not unbelievers They were not worthy of a more clear answer Our Lord said nothing to Pilate when he asked what was truth Thus when he said to the Jews a little while and ye shall see me c. The Jews said whither will he go that we shall not find him Joh. 7.33 35. But when Judas ask'd a question first it s premised not Iscariot Joh. 14.22 but he answers his Disciples Joh. 16.17 but his answer is clear and evident unto all Believers who believe that Jesus is I AM even the Essence of all Essences the Being of all Beings for if we believe that Jesus is the I AM the Essence and Being the same with the Father who is I AM that I AM We cannot but believe him to be the beginning of all Essences and Beings and the very same which Moses speaks of in the first word of his first Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning i. e. in filio saith the Interlinearie Gloss and the Targum of Jonathun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wisdom hast thou made them all that is in the Son by whom all things are created Col. 1.16.1.2 For according that to ancient Creed as the Fathers is eternal so is the Son eternal and the holy Ghost eternal Aristotle believed and taught that the Sun and all the Creatures were from eternity See Heb. 1. the Notes on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I AM that I AM and they believed in that Name and in belief of that Name they came out of Egypt Exod. 4.31 and 14.31 Even so Zach. 10.10 respondent ultima primis for so the Lord Jesus comes in his Fathers Name I AM and through belief in that Name the true Israel of God comes forth of their sins for according to the days of Israel coming out of Egypt he shews them marvelous things Michah 7.19 He will turn again and have compassion upon us He will subdue our iniquities and thou wilt cast all their sins into the depth of the Sea Observ 2. The belief that Jesus is I AM is an enlivening a quickning belief a belief that raiseth men from the dead For it is faith in Christ and his Divine operative Power that raiseth men up from the dead For such is the condition of believers in Christ as that of the Israelites when Moses came among them unless they believed Moses they could not go forth out of Egypt And unless we believe him who is the Prophet like unto Moses we cannot be delivered out of our spiritual Egypt And therefore Moses came unto the people in the name of the Lord Exod. 3.13 14. Observ 3. Consider then O believing man what an inestimable treasure thou hast in thine own earthen Vessel no less than God himself I AM 'T is God himself is in thee of a truth Esay Observ 4. This convinceth the present evil world of their gross unbelief however they boast of their faith every where and never more than at this day When yet never was there a more wicked pretending Christian world than now is which is a clear and an evident proof that men believe not that Jesus is I AM for they are yet in their sins yea it s almost generally said that they must live in their sins while they live here in this world and therefore they do not believe that Jesus is I AM for if they did believe that Jesus is I AM they should not be yet in their sins This is that which our Lord foretold That his spirit should convince the world of sin because they believe not in me Joh. 16. for if sin be not taken away it is evident that men believe not in Christ's Divine Nature in I AM who takes away the sins of the world Observ 5. What the Father is said to be and to do in the Old Testament The same the Son is said to be and to do in the New Testament And what is done to the Father in the Old Testament the same is done or to be done unto the Son in the New Testament See these distinctly in their order 1. The Father is called I AM that I AM Exod. 3.14 and the Son is here called by the same name 2. The Fathers name is Jehovah and the Son is so called in the New Testament for as the Greek Interpreters where ever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 named in the Hebrew they turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord except only in one place where they turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is the Son called by the same name in the New Testament almost every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. 3. The Father hath life in himself and he hath given to the Son to have life in himself 4. The Father raiseth the dead And the Son quickneth whom he will 5. Ye believe in God the Father Believe also in me Joh. 14.1 The Reason of this appears from the different dispensations of the Father and the Son Exhort Believe that Jesus is I AM the Essence the Being This belief makes us like unto him Because I live ye shall live also Joh. 14. Mich. 4.5 Every one will walk in the name of his God and we will walk in the name of the Lord our God Because he is I AM we shall be partakers of his like being for in him we live and move and have our being It is a being that the Lord requires not a thinking not an imagining or fancying not a pretending not a professing it s a being All on this side reality and being may be counterfeit and hypocritical and may be easily practised in this evil world wherein the Art of seeming is at the very height But it is natural and reasonnble that such as the Nature and Being of God is whom every one serves and worships Such should his nature be who serves and worships him He therefore who is I AM assimilates and makes all his Believers like unto himself in Being That they be partakers of his divine nature 2 Pet. 1. This was meant by Deificati homines among the Ancient Fathers Such as were made like God and partakers of his nature and being So that as he is we shall be in this world 1 Joh. 4.17 Means When ye have lift up the son of man then ye shall know that I AM vers 28. When we shall come to know that this is the
more properly understood by the word paenitentia Ye have most of these together Joel 2.12 13. Turn ye even to me c. This sorrow was figured by the sowre herbs which they must eat when they kept the passover at their coming out of Egypt i. e. In transitu à peccato ad justitiam In the passage from sin to righteousness A potentia Satanae ad Deum From the power of Sathan to God A Pharaone spirituali ad Jesum From spiritual Pharaoh to Jesus which is the true Pesac It is necessary we be then afflicted and mourn for the loss of our delights and pleasures we have parted withal for all our sins committed against our God For our parting with our dearest friends in the flesh as the milch-kine carrying the Ark lowed as they went toward Bethshemesh 1 Sam. 6.12 our last translation refers to this Text and that upon good grounds then this is fulfilled Zach. 12.10 11 12. Hadadrimmon is a loud out-cry and Megiddo is the Gospel When the Gospel is first preached and the only Son of God known to be slain by us it causeth Hadadrimmon in the valley of Megiddo Josiah is slain the Christ of God in the Spirit is slain among us Revel 1.7 There former sorrow was a sorrow to repentance and preceding it Godly sorrow causeth repentance 2 Cor. 7.10 The other sorrow is the Concomitant or attendant on repentance The Reason of this Duty is considerable either 1. In regard of God from whom we have deeply revolted Esay 31.6 who invites us again unto himself Jer. 4.1 2. In regard of us who have a double necessity lying upon us both 1. Of Duty which answers to that which is called necessitas praecepti 2. And of means which is called necessitas medii 't is a means so necessary to Salvation that without it its impossible to be obtained as he who is the Author and Dispenser of it forewarns his Disciples Matth. 18.3 Now whereas there is a dispute whether Faith or Repentance precede This I conceive may reconcile the difference that so much Faith is necessary as to believe that without Repentance we cannot be saved Numb 14. Heb. 3. Thus the Ninevites Repentance is famous but it 's said expresly that first they believed God We must know therefore that there is a kind of legal Faith which propounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God unto us That God is Heb. 11.6 which belief must necessarily precede And therefore of the Gentiles that Faith is necessarily prerequired Thus of the Ninevites and of the Jaylor in the same condition with these in the Text Act. 16. yet him Paul bids believe and Peter bids repent He knew not God these did Act. 3. ult A Memoire worthy the transmitting to Posterity DR Jo. Wincop in a Sermon before the House of Commons at the Fast Jan. 29. 1664. being the Day before the Treaty atVxbridge began published by Order of that House the Text was Esay 22.12 printed by Robert Leyburn for Samuel Man in Paul's Church-yard at the Swan 1645. pag. 10. hath these words We all talk of Reformation But still where is it Shew me one lust thou hast mastered one passion thou hast conquered c. Talk not of Reformation only but shew it was there ever more lying cousening malice oppression than now Nay God be merciful to us I know not what kind of new cheat and hypocrisie the father of falshood hath taught some kind of men whereby to cloak all their fraud and villanies by a new way of pretending they are for the Cause Then they think all is well thereby discrediting a good Cause dishonouring a good God abusing your good intentions to work their own sinister ends by Let not men talk of Reformation only but shew it indeed and in truth NOTES AND OBSERVATIONS UPON ACTS II. 47. And the Lord added to the Church daily such as should be saved The Original Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word for word sound thus in our English But the Lord added to the Church daily those who were saved A Translation that differs very much from the other But it is the Wisemans counsel Blame not before thou hast examined the truth Ecclus. 11.7 which that we may the better do we look back to vers 14. from whence to the end of vers 40. we have either two Speeches of St. Peter to the Jews or one interrupted vers 37. In the former St. Peter after he had desired attention vers 14. he removes and confutes their slaunder who mock'd the Apostles and other Disciples and said They were full of new wine 2. He informs them in the truth 1. That the Apostles spake by the holy Ghost 2. That God had raised up Jesus from the dead whom they had crucified 3. That he was ascended into heaven and sate at the right hand of God 4. That he had poured forth his holy Spirit upon the Apostles 5. That God had made that same Jesus whom they had crucified both Lord and Christ And these or most of these the Apostle confirms by divine Testimony out of the Prophets The effect of this speech was compunction vers 37. sorrow and fear which fear because it is Consiliativus and puts men upon enquiry how they may escape the evil which they fear They desire Peters and the rest of the Apostles counsel what they should do Then follows Peters advice That they repent and be baptized in the name of the Lord Jesus for the remission of sins If this they should do they should receive the holy Ghost which promise belonged to them and to all a far off c. vers 38 39. And that they might perform those duties and receive the promised Spirit â—he concludes his speech with exhortation to be saved or as we render the words Save your selves from this untoward generation The effect of this exhortation in these new Converts is seen in a new conversation and that for the present vers 41. They who gladly received the word repented and were baptized and saved themselves from the untoward Generation and so were added to the Church daily vers 41 47. and for the future they who according to the Apostles counsel were saved or saved themselves from the untoward generation they accordingly obtained a like gracious act from the Lord to that which was vouchsafed unto others before vers 4. The Lord added to the Church daily such as were saved or saved themselves from the untoward Generation Thus the Syriack Interpreter and Martin Luther understood and turned the words The Lord added to the Congregation those who were saved and Piscator so the Low-Dutch Translation hath it thus the Old English Manuscript The Lord encreased them that were made safe each day And the truth of this appears Act. 5.14 Believers were more added to the Lord multitudes of men and women And Act. 11.21 And the hand of the Lord was with them and a great number believed and turned to the Lord. In the
into the world by sin As this is true of the natural death that by sin that entred into the world so it 's true also of the inward the spiritual death opposite unto the life of God in the Soul that by sin that also entred into the world that dying from the life of God wherrein the first man was created for in that sence the wise man saith That God made man to be immortal Wisd 2.24 his servants ye are whom ye obey whether of sin unto death Rom. 6. Death is there the spiritual death opposite unto the life of God in the Soul This is also as true of death in the third sence that by sin the whole curse entred into the world and what other evil consequences there are of sin So Exod. 10.16 From this death only David prayeth to be delivered Psal 13.3 that I sleep not in death and 18.4 The pains of death gate hold on me and 49.14 Death shall feed on them Prov. 5.5 Her feet go down to death her steps take hold of hell And of all these it is true that death natural spiritual and infernal or hellish death the curse the separation from the presence of God entred into the world by sin The reason will appear 1. In regard of Sathan who hath the power of death 2. Sin the cause of death 3. God the Judge 1. In regard of Sathan he having faln from his Principality and knowing man ordained to be a prince in his stead he envyed him seduced and beguiled him and caused him to sin and sinning to dye So that by the envy of the Devil death entred into the world Wisd 2.24 Thus he is said to have the power of death Heb. 2. 2. In regard of sin it naturally 1. Tends to death 2. Deserves death 1. In regard of sin it naturally tends unto death as a deadly disease And therefore the Wiseman describes sin and unrighteousness by it Injustitia est mortis acquisitio unrighteousness is the procuring of death 2. It deserves death So Rom. 6. ult death is the wages of sin and in equity and justice as the wages followeth the work done so death the wages of sin followeth sin 3. In regard of God the Judge disposing of it He is just And therefore according to the justice of God which being two fold justitia 1. Dicti 2. Facti According to that justice of Word in the day that thou eatest thereof Thou shalt dye the death must follow And 2. That justice of deed God executed his decree so that man was banished from the tree of Life 3. In analysing and resolving of Scripture we meet with some Texts that seem defective and to be supplyed which indeed are perfect if rightly understood I shall name but one 2 Pet. 2.4 they say it is an antipodoton but vers 9. is the reddition to it and so it is full Such is this of this Text the comparison seems imperfect but it is indeed supplyed in gross in the end of vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then we make up the similitude it s thus full As by one man the first Adam sin entred into the world So by one man by Adam that was to come righteousness entred into the world For so Adam answers to Adam one man to one man righteousness to sin and the entrance of righteousness into the world answers to the entrance of sin into the world Here is then a comparison between the two Adams which ye have full 1 Cor. 15.45 The first man Adam was made a living soul The last Adam was made a quickning Spirit vers 47. Let not any man look for these only without him but rather look into himself and he shall find them and therefore vers 48. as is the earthly such are they that are earthly The latter of these is a relief and remedy of the former for whereas the first Adam is impotent and weak and by reason of weakness not able to withstand the temptation of the strong one being too strong for him breaks in and takes possession of the Soul captives and enthrales it Hereupon the second Adam enters in after sin with his righteousness to work out the sin Thus Luk. 11.21 22. The strong man keeps the house till a stronger than he comes who binds the strong man redeems the captive Soul and strengthens him against temptation and arms him with patience wherewith he may possess his soul Who hath not found the truth of this in his own Soul In our child-hood the first Adam ruled and inclined us to divers foolish and hurtful lusts eating and drinking intemperately which weak nature could not withstand So that we served divers lusts and pleasures c. Tit. 3.3 4. Reason on 1. The worlds part 2. On Gods part 1. The Father of lyes had sent his son of perdition into the the World who obtained the Supreme and main possession and became a Prince of it Joh. 12. The world lies in evil 1 Joh. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence mankind is enslaved and the Image of God is defaced and become by the soul spirit Timnah-Sera a foul stinking image Great necessity therefore there is on the worlds part of a strong and mighty Redeemer 2. On Gods part love to his own Image and Creature 1. The Image of God that is defaced depraved and in a sort lost suppressed by the power of Sin and Sathan this the true Josuah takes for his inheritance Josuah 19. vers 50. As the Seeds of all things in the earth would put forth but are clog'd until the Sun which hath the seeds of all things virtually in the beams of it calls out the like seeds out of the earth Even so the immortal Seed the Image of God Psal 85.11 Truth flourisheth out of the earth when righteousness looks down from heaven The Sun of righteousness puts forth his beams that which was called Timnah-Sera is now called Timnah-Hares the image of the Sun Judg. 2.9 The prince of the world is cast forth Joh. 12.13 2. Love to his Creature wherein his Image was pourtraied Portate Deum in corpore 1 Cor. 6.20 a treasure in earthen vessels 2 Cor. 4.7 God so loved the world that he gave his only Son Joh. 3.16 This remedy is proportionable unto the malady for as through the envy of the Devil death entred into the world so through the love of God the Father Righteousness and Life entred in for God sent not his Son to condemn the world but that the world through him might be saved Joh. 3.17 As I propounded two doubts in the Protasis 1. How Sin entred into the world 2. How by one man So in the Apodosis let us enquire 1. how righteousness entred 2. how by one man How did righteousness enter Two wayes 1. by not imputation of sin 2. by imputation of righteousness 1. Not imputation of sin as Psal 32.1 2. Rom. 4.7 Blessed is the man to whom the Lord imputeth not his sin yet are we here
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
〈◊〉 〈◊〉 〈◊〉 Be ye therefore followers of God as dear children IT was a duty of high nature which St. Paul exhorted us unto lately To abound in walking and pleasing God but here behold an higher which may be a reason of that Be ye followers of God as dear children Which Duty that we may the better understand we must take a general and cursory view of the whole Epistle it consists of six Chapters and is Didactical or Doctrinal Protreptical or Hortatory 1. The Doctrinal part is in the three first Chapters declaring what God hath done for us 2. The Hortatory part is contained in the three last Chapters inciting and stirring us up to those duties which we ought to return back to God The Text is seated in the latter part and of that toward the centre and middle of it somewhat in respect of place but more in regard of the scope and argument of this latter part which mainly drives at the imitation of God most of the neighbouring fourth Chapter before and of this fifth Chapter being either the same Exhortation with the Text or somewhat conducing thereunto as why wherein how and by what means we may become followers of God I will not weary you with a long Analysis or resolution of it though I am well assured it is as necessary and profitable for the full and distinct understanding of the Scripture as others think it tedious and needless witness our present Text which most of the Expositors that I have read infer immediately and only from the last verse of the former Chapter whereas they might have looked further backward and considered that our Apostle in the fourth Chapter set the Ephesians like Noah to look back upon the old world the condition of the old man and that not only in themselves as vers 14. for so they would not have loathed it enough but in other Gentiles also vers 17 18 19. And 2. To look forward at the new world the qualities of the new man and as they had been taught of Christ in resemblance to a garment to put off the whole old man and put on the whole new man and both first in general from vers 20. to 24. and then to put off some special and principal parts of the old man from vers 25. to 31. and to put on some principal parts of the new man vers 32. and then he infers the conclusion of all thus If ye have learned of Christ to put off the old man and all the parts of it and to put on the new man and all his parts then be ye followers of God But this ye have learned The reason of the consequence or why if we have thus learned we should be followers of God is because to put on the new man which cannot be done without putting off the old and to be a follower of God what is it but to be framed and fashioned according to God I have brought you to the Text which is an Exhortation to the following of God it contains in it these Two points 1. We ought to be followers of God 2. We ought to be followers of God as dear children To imitate or follow in a large notion is to express represent or counterfeit any thing for of so large a signification is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Poets and Painters and other Mimicks who anciently counterfeited the voices of beasts and notes of birds might be said to imitate them But more strictly the word is taken in a moral signification to resemble and express the manners life and actions of another which many be two ways done either 1. From intention of seeming only to be such as another is in life and actions Such is a Player on a Stage and such is the hypocrite in Religion Such counterfeits ye read of Luk. 20.20 Or 2. From an inward principle and serious purpose of being such as another is Thus St. Paul imitated Christ and here exhorts the Ephesians and us to be followers of God In the imitation or following of God two things must be considered 1. The exemplar or pattern to be imitated or followed 2. The resembler or follower of that example and pattern 1. The exemplar or pattern also to be followed may be two ways understood for we may conceive by it Either 1. The person at large to be followed as Paul or other Governours of the Church Or 2. The thing wherein that person is to be followed as the Governours of the Church are to be followed in their faith Heb. 13.7 And St. Paul in all his ways which are in Christ 1 Cor. 4.16 17. Thus God is the pattern to be followed That wherein he is to be followed is that wherein his image principally consists and that wherein a man may be said to be like unto God and that is in knowledge Col. 3.10 and in righteousness and holiness of truth or true holiness Ephes 4.24 Would not a man think it strange to find this image of God spoken of expresly by an Heathen Philosopher He is not in vain called Divine Plato in whom among many other sayings worthy a Divine ye may find this about the midst of his Dialogue Theatatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The likeness and similitude of God is to be righteous and holy with wisdom The very same which the Apostle speaks in places before named 2. The resembler and follower of this example and pattern is such an one as endeavours sincerely to conform the whole inward and outward man unto his glorious pattern 1. He is inwardly conformed hereunto 1. In the ruling part of his soul both mind and will 2. In the servile part of his soul And this is done these three ways of which we often read viâ Illuminativa by way of Divine Illumination Purgativa by way of Purgation And Vnitiva by way of Vnion These three the holy Ghost may seem to have pointed at 2 Chron. 4.2 8. 1. The enlightning of the soul aimed at in the Candlesticks vers 7.2 The purging of it signified by the molten Sea and ten Lavers vers 2.6 3. The Union in the ten Tables and Bowls 1. The first of these is light for even as God when he made the outward world He commanded the light first of all to shine out of darkness So also when he makes the inward world he begins with light The Apostle observed it 2 Cor. 4.6 God who commanded the light to shine out of darkness shines in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2. This Divine and glorious Light of Knowledge the understanding receiveth from the Sun of righteousness as we receive the Sun-beams in a glass and as these beget a resemblance of the Sun from whence they come so these heavenly rayes beget a likeness and resemblance unto God whence a follower of God becomes renewed in the spirit of the mind Eph. 4.23 that is renewed in knowledge according
15.14 I say unto you my Friends fear not them who can kill the body c. Luke 12.14 Thus here he speaks of those who are his Disciples and Friends She shall be saved by Child-bearing Observ 1. The married woman may be saved as well as the Virgin the fruitful and child bearing woman as well as the barren this may give a check to that boasting of natural Virginity It is true the Apostle saith 1 Cor. 7. That he could wish it were so with all as with him but he adds by reason of the present necessity And if Virginity had been simply the better state the Lord had not said It is not good for man to be alone for if so how had mankind been encreased and propagated in the world Observ 2. Child-bearing and procreation of children and education of them is Gods ordinance for the continuance of mankind and the seminary and enlargement of his Church and Kingdom 1 Tim. 5.14 And therefore the want of this due education hath been a cause of the diminution of mankind Vide Notes in Exod. 20. Honour thy Father The Bear takes more pains in forming and fashioning of her Whelps than many Parents take for the education of their children Observ 3. In the greatest extremity of women and when it goeth hardest with them when they bring forth Ichabods and Bennonies Sons of Sorrow and Affliction or when they miscarry when it is worst with them in nature it may be best with them in regard of Grace they may be eternally saved Mysticé By a Spiritual Child-bearing both men and women may yea must be saved Gal. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My little children of whom I travel in birth again till Christ be formed in you Axiom 3. Though the woman were first in the Transgression yet she shall be saved Adam was not deceived but the woman being deceived was in the Transgression nevertheless she shall be saved in Child-bearing Observ 1. Note here the Christian Prudence and discretion in the Ministers of God as they cast down through disparagement so they raise up with consolation as they beat down pride with one hand so they raise up confidence with the other though the woman must be no publick teacher of her Husband in the Church yet she may learn at home the way of Salvation Non Librorum tractatione sed Liberorum educatione Observ 2. Parents by their fall and rebellion shall hinder the Salvation of none who repent and believe aright to the end Observ 3. The Blessing through Christ far transcends the Curse by Adam Rom. 5. Observ 4. To have been an occasion and author of sin and disobedience unto others is no absolute barr or hinderance to the Salvation of true Penitents and Converts so good Gracious and merciful is our God even unto Rebels against himself even unto the Authors and Ringleaders of Rebellion that if they repent if they return to their Obedience he most Graciously receives them 2. The condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they continue in Faith Love Holiness with Sobriety 1. This condition puts us in the way of Salvation 2. It requires our continuance and perseverance in that way of Salvation Observ 1. There is but one way to obtain Salvation both for man and woman Male and Female Observ 2. This is General and common unto all that the people of God be Believers such as love God and their neighbour holy sober all this is necessarily supposed for here the Apostle requires the continuance in these In this way of Salvation we have divers steps 1. Faith 2. Faith that works by Love 3. Holiness 4. Sobriety So that there are so many Divine Truths 1. They who would be saved must continue in Faith 2. They must continue in Love 3. They must continue in Holiness 4. They must continue in Sobriety 1. They who would be saved must continue in Faith What Faith is this 1. In the Father Hebr. 11.6 2. In the Son Mark 16.6 He that believeth shall be saved Believe in the Lord Jesus Christ Acts 16.31 Rom. 11.20 Observ This is the saving Faith 2. They must continue in Love What Love Love to God and men This is that Love by which Faith worketh Gal. 6.5 6. 1 Thess 1.3 4. The work of Faith and labour of Love which is the end of the whole Law 1 1 Tim. 1.3 4. Observ As there is a saving Faith so is there a saving Love Heb 6.9 10. Things which accompany Salvation for God is not unrighteous to forget your works and labour of Love c. 3. They who would be saved must continue in Holiness Rom. 6.22 Ye have your fruit unto Holiness and the end is everlasting life The end or reward of Holiness is the everlasting life and Salvation Observ As there is a saving Faith and a saving Love so is there also a saving Holiness Hebr. 12.14 Follow peace with all men and Holiness without which no man shall see the Lord. 2 Pet. 3.11 12. What manner of persons ought we to be in all manner of holy Conversation and Godliness looking for and hastening unto the coming of the day of God 4. They who would be saved must continue in Sobriety Sobriety is reasonableness and moderation in the use of all natural things with modesty and humility Rom. 12.3 Man ought to think soberly of himself Observ As there is a saving Faith Love and Holiness so is there also a saving Sobriety 1 Pet. 1.13 Gird up the loins of your mind be sober and hope to the end for the Grace that is to be brought unto you at the Revelation of Jesus Christ and Verse 5.8 Be sober be vigilant Observ 1. By all this it appears that no men nor women are saved by Faith only The Text evidently proves this She shall be saved if they continue in the Faith and Love and Holiness with Sobriety 2 Pet. 1. The most precious Faith must have Virtue c. added to it Observ 2. It is not enough to Salvation to believe that Christ hath loved us and given himself for us No nor that he was and is the Holy one and the just no nor that he was temperate and sober surely Christs Love of us without our love of God and Christ and our Neighbour will not save us He that loves not the Lord Jesus Christ let him be an Anathema Maranátha Christs Holiness will not save us if we be unholy and profane For without Holiness no man shall see God Christs Temperance Sobriety Continency Modesty c. will not save us if we be loose debaucht Drunkards Letchers Christ was not only a Sacrifice for Sin but also an example of godly life we have no benefit of his Sacrifice unless we be Followers of his Life we are not said to be saved by Christs death but by his Life Rom. 5.10 Repreh Those who save all this labour by a false Faith an imaginary Faith a Faith without Love without Holiness without Sobriety Christ they say hath
prophets even the righteousness of God which is by the faith of Jesus Christ unto all and upon all that believe Gal. 3.23 That hearing and obedience of faith gives the Spirit Gal. 3.2 3 5. and then that which is perfect is come 1 Cor. 13. This hath always been Gods method in bringing men unto Christ and his Spirit which will evidently appear if we consider who were Christs Disciples all of them were first Disciples of John the Baptist Peter was Bar-jona a Son or Disciple of John for so Disciples were called their Sons whose Disciples they were Thus Solomon every where speaks to his Disciples under the names of Sons and a greater than Solomon speaks so to his and S. Paul to the Corinthians and Galatians 4.19 Now all the Disciples of John the Baptist were brought up under the Disciples of the Law and Prophets for the Law and Prophets were until John for confirmation of this ye shall find the Law and Prophets preceding the Doctrine of Christ Mal. 4.2 5. Mark 6.12 Luke 10. Acts 13. after the reading of the Law Act. 2.38.39 Now I beseech you Brethren let us deal impartially with our own Souls we all hope that we believe and are in Christ and that we are all living stones built up a spiritual house 1 Pet. 2.5 The Metaphor is taken from Solomons Temple now Solomon when he built God an House appointed Hewers to hew and polish the stones and so made them fit if therefore we be living stones and part of that spiritual house Eph. 2.21 we must then be hewn and that 's the Prophets work Hos 6.5 Have the Prophets hewn us God killed men by his Prophets Hosea 6.5 Have the Prophets killed us That 's their work Arise Peter kill and eat it was Gods command to him when he was to admit the Gentiles into the Church Whether have the Prophets killed us or mortified us with the killing Letter of the Law That the old man is dead in us and the new man revived and quickened in us Whether are we pricked to the heart that the blood and life of sin may be shed and spilt upon the ground This was meant by that prohibition not to eat with the blood whether have we thus suffered unto Blood Add to these that sweet Harmony between the Old and New Testament Vide Notes in Matth. 16.17 The Prophecies are difficult 't is true see the truth of this and the reason of it Esay 29.10 to 14. Confer Apoc. 5. eum modo ratione intelligendi libri The darkness is in our selves lighten our darkness not in the Prophets they who take not this course to understand the Scriptures run into sundry Sects according to their different understandings and malign one another and kick even against the truth it self because it comes cross to their perceivings Prov. And because they meet not with such or such exposition as they have made in their few English Authors that they have read Sap. 2.21 Their own wickedness hath blinded them Observ 1. It was no new thing for God to speak to his people by the Prophets and Apostles he had dealt so with them now a long time many hundred years ago and it is his method still Moses must speak to Israel Deut. 5.28 and 18.16 Ananiah to Paul Acts 9.5 to 8. Philip to the Eunuch Acts 8.34 Peter to Cornelius Acts 10.4 5 6. And this method God will always observe to teach men by men till all be taught of God Esay 54.13 Jer. 31.34 Hosea 10.12 2 Pet. 1.19 2. The Lord spake of Christs incarnation many ages before Gen. 3. The Seed of the woman shall break the Serpents head This promise Eve conceived she should presently have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Lord did that Christ might be the more earnestly expected and longed for Vti non subitò veniens enarretur sed auditus expectaretur Austin As the Prince which the Embassador tells of long before 3. Hence observe the Grace and goodness of God unto his people and their preheminence above all other nations for whereas God spake to us Heathen in those days only by the voice of the Creation Psalm 19.23 Rom. 1.19 20 21. And by the works of his providence Acts 14 16 17. And by the Book of the Law written in our hearts Rom. 2.14 15. Besides all these the Lord gave to them his lively Oracles and Statutes and over and above raised them up Prophets among them for which peculiar benefits they are stirred up to praise God Psalm 147.19.20 words i. e. the ten words Deut. 10.4 the Moral Law his Statutes i. e. Ceremonial Laws and his Judgments i. e. his Judicial Laws Amos 2.11 I raised up your Sons for Prophets and your young men for Nazarites Vide Notes on Mich. 6.4 I brought thee up out of the Land of Egypt and redeemed thee out of the house of Servants and set before thee Moses and Aaron and Myriam O how much are we bound unto God who hath admitted us Gentiles into this Citizenship and sharing of these benefits with Israel since the Apostles days Eph. 2.19 20. yea that we are surrogatus Irael the Israel of God Gal. 6.16 Jews Rom. 2. Abrahams Seed who do the works of Abraham The true Circumcision 2. If we take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for long time together as it is used for a continued space of time Mark 15.44 Wherein we have these three points answerable to the former First God spake to us Secondly He spake to us by his Son Thirdly God spake to us by his Son in these last times We have hitherto handled the first part of this triple Collation In the second the persons answer to the persons and time to time The persons are either auditors to whom or the Ministers by whom his Son spake 1. Auditors to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of the same Fathers God spake to us i. e. to us Hebrews But were not they wicked and rebellious Answer yes as appears Psalm 95.9 Your Fathers tempted me proved me though they saw my works and the third Chapter of this Epistle alledged also out of Matth. 33.20 they say we would not have been partakers with them in the blood of the Prophets Acts 7.51 52. Whom have they not persecuted 1 Cor. 10.1 2 10. How came it then to pass that God sent his Son to such a people First for the performance of his truths sake Rom. 15.8 Luke 1.70 71. Secondly These had some worthy Ancestors as Abraham Isaac and Jacob for whose sakes they were remembred so God is prone to do 2 Kings 8.19 for David his Servants sake he would not destroy 2 Kings 20.6 confer Gen. 19.29 1. Observe Gods faithfulness God will perform what he hath promised even to the sending of his dearest Son to the children of unworthy Parents The promise is made to the obedient and performed to them let not men assume it to themselves in their disobedience such as will have
creation Jer. 10.11 The Gods that have not made the heavens and the earth shall perish from the earth and from beneath the heaven This work is done by Christ the character of the Father For by the word of the Lord the heavens were made and all the host of them by the breath of his mouth Psall 33.6 All things were made by him and without him there is nothing made that was made Joh. 1.3 and 5.19 The Son can do nothing of himself but what he seeth his Father do unto us there is one God the Father from whom are all thing and we in him and one Lord Jesus Christ by whom are all things and we in him 1 Cor. 8.6 2. The works of providence as preservation Act. 17.28 Confer with Col. 1.16 Heb. 1.3 Deliverance as that most notable one out of Egypt Exod. 20.2 Jude vers 5. quoniam Jesus salvans populum ex Egypto Vulg. Lat. in the same Chapter vers 22. Ye have seen that I have spoken to you from heaven Heb. 12. See that ye refuse not him that speaketh 3. Salvation Sanctification Election Illumination Vocation Justification Consolation Government sending out Prophets institution of Sacraments working of Miracles raising the Dead All wrought by Christ The names and attributes are common to Father and Son As the name of God by which Thomas calls him Joh. 20. My Lord and my God The image of the invisible God Col. 1.15 The God of glory Act. 7.2 to Christ 1 Cor. 2.8 King of kings and Lord of Lords 1 Tim. 6 15. to Christ Apoc. 17.14 Eternal Abraham calls the father Gen. 21.33 And before Abraham was I am Joh. 8.18 Good none good but God Marc. 10. Immutable Malach. 3.6 I am the Lord and change not Heb. 1.12 Thou art the Son and thy years shall not fail His greatness and ubiquity Great is the Lord Psal 134. And do not I fill heaven and earth saith the Lord Matth. 18.20 where two or three are gathered together in my name I am in the midst of them Power God the Father omnipotent the Son also unto me all power is given in heaven and in earth Matth. 28. Glorious Father Esay 6.1 2 3. The Seraphims cryed Holy holy holy Lord God of hosts heaven and earth are full of his glory which as often is applyed to Christ Joh. 12. where the Evangelist saith thus These things said Esay when he saw his glory and spake of him If Christ be the character of his Fathers being then is a Christian man the Character and express Image of God because he represents Christ who represents his Father He that saith he is in him ought himself so to walk as he walked 1 Joh. 2.6 And as the Father hath sealed the Son So he is his character so us and we also are his character 2 Cor. 1.22 God hath sealed us and given us the earnest of the Spirit in our hearts In whom also after ye believed ye were sealed with the holy Spirit of promise Eph. 1.3 and 4.30 Grieve not the holy Spirit by which ye are sealed against the day of redemption Behold then the dignity and excellency of Gods Saints they are the character and express image of his Being Christ the first and chief then they that are Christs as St. Paul speaks in another case Such is their excellent condition They are like unto God they have his mind 1 Cor. 2. ult They are according to his heart they walk in his ways they live his life Ephes 4. They have his nature 2 Pet. 1.4 Yea I have said ye are Gods saith our Saviour Truly next to God and Christ they are They have his mark his character his express image in knowledge Col. 3.10 In righteousness and holiness of truth Ephes 4.24 Would not a man think it strange to find this Character and Image of God spoken of expresly by an Heathen Philosopher he is not in vain called Divine Plato in whom among many other sayings worthy a Divine we have this about the midst of his Dialogue Theaetetis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very same which the Apostle speaks in the fore-named places And elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See then the ground of Gods love unto his Saints They have his character and express image upon them Similitudo est causa Amoris Joh. 15.9 10. And truly it ought to be the ground of Parents love unto their Children though we see the contrary too too ordinary This Child is like the Father this like the Mother in some lineaments of the face which of them is like to God God leaves not himself without witness to the world his Son is his witness the whole creation is his Image Rom. 1.16 He leaves not himself without testimony of his Seal No not in all the world some in every Nation he hath sealed some in every nation fear God and work righteousness Though God the Father hath forbidden us to make any image of himself thereby to know remember or worship him yet he hath his effigies and image of himself by himself Yea he hath sent him into the world and will send him that by him we may know the Father and through his name come unto and worship the Father Joh. 14.8 9 10. This discovers their folly who do not imitate but counterfeit Gods Images such are they who please themselves in outward shews of Religion only whether instituted of men or of Gods ordaining if rested in having a form of godliness but denying the power of it of whom we may truly say as Plato said Those who made Images of God if they knew that which they go about to represent they would never counterfeit an outward form of it Do they think so highly of the shews of Religion How highly would they conceive of God himself if they knew him But greater is their folly and impiety who neglecting that spotless and blameless Character and Image of God frame to themselves an abominable Idea and form of God such as they themselves approve of as because they are dissemblers and hypocrites they fashion God like themselves will have him say one thing in his Word and mean the contrary Such as fancy themselves God's Saints and Chosen and then fancy God so enamoured of them so over indulgent to them that though they live and continue in sin yet he 'l not see it Such some of the old Hereticks are reported to have been And I pray God there be none such in our days Thus many fancy God as the old Heathen did a topical God confine him and his worship to a place So the Samaritan woman Joh. 4.20 Our father 's worshipped God in this mountain she understood the Mount Gerizim where the Samaritan Temple was built Others imagine God such as allows them to be covetous so they acknowledge him for the Author of their wealth and say with the bloody Shepherd Zach. 11.5 Blessed be God for I am rich And this is the vulgar conceit of God Many there are
the truth and loves the light while it speaks to him in general terms but when it speaks to him by name as it were thou art the man as when John Baptist told Herod it is not lawfull for thee to have thy brothers wife then he hates light reproving Veritas lucens amatur redarguens odio habetur he who hath been in a very dark dungeon and hath seen no light he 'll fly in his face that brings it to him ye may perceive this when a candle is brought to you before ye are altogether awake Observ 2. This is the reason that sometime the Preacher pleaseth a man as while he speaks that which is not so proper to his condition and doth not touch his sin sometime again he displeaseth him exceedingly because he reproves Judge in your selves Beloved I beseech you is it not so Should I discourse of truth in general all would be well but when I urge obedience to truth and tell them they hold the truth in unrighteousness then they are troubled Herod heard John Baptist willingly till he reproved him and then he was not worthy to live Ye shall observe this in one short Sermon of our Saviour Luk. 4 16-29 and 11.45 46. Demetrius could be content to hear Paul speak of Jesus he hoped it 's like he should have gained by making some Crucifixes as goes now the trade at Rome but when he taught that they were no Gods that were made with hands and discovered the polutions of Idols Act. 15.20 he and his fellow tradesmen cry him down Act. 19.24 They gave him audience to that word Gentiles Act. 22.22 A faithful Minister of God hath experience of this daily for if he cry down the Antichrist of Rome and his fall such and such persons and such and such outward things then he is cryed up do I now favour either the Antichristianity or Iniquity either of persons or of things God forbid I would to God the Antichrist and all Iniquity in High Places and all wicked men and favourers of Iniquity were brought low but beloved unless that Antichrist within us our sin and every mans Antichrist in his own heart his own sin were put down What is it unto us though all the Antichrists in the world were put down He who cryes down outward evils leaves the inward untouch'd and so pleaseth well But alas to what purpose is it to remove any thing without us if the abomination of desolation stand where it ought not The Chirurgeon when he useth Cataplasmes Fomentations and Anodines which ease and asswage pain O he is a good man but when he useth Cauteries Burning Lancing Cutting O then he is a cruel man what 's the reason of this different opinion the Chirurgeon is the same man the Patient is not the same The like we may understand of the spiritual wounds and bruises and putrifying sores which sometime must be mollified and eased and then the Chirurgeon pleaseth us well sometimes they must be lanced or seared and then we utterly dislike him the man is the same the difference is not in him but in our selves our high-swoln sins make the Chirurgeon cruel But when the Chirurgeon hath lanced the tumour and let out the corruption and the Patients healed O then he is a good man again and when reproofs and reprehensions have now healed the soul then O then the Minister pleaseth indeed And truly beloved however for the present he who discovers our sins may be hated and loathed by us yet the time will come when he who rebuketh us afterward shall find more favour than he that flattereth with his lips Prov. 28.23 when he tells the people ye are the Saints and of the state of bliss like a Castle in the air without a ladder to go up to it That which is our own we love though perhaps in it self it be not at all lovely nor to another as Parents love their own children though deformed and ill-favoured for the same reason we love our own sins because our own is the brood and spawn and children of our own heart and therefore we love any thing that nourisheth and cherisheth them as that in the Complaint of a Sinner that the righteous man offendeth seven times a day O 't is a comfortable saying which some account one of David's Psalms and the speech of the holy Prophet David but I beseech ye consider it well for if this were the speech of David a man after Gods own heart and such a righteous man should sin seven times a day how might men reason then for the cherishing of themselves in their sins surely then an ordinary Righteous Man may sin seventy times seven times a day a dangerous consequence But I sufficiently confuted that errour lately only I shall entreat you that since ye abhor humane inventions as ye ought to do ye would not take that complaint of a sinner especially in that part of it for one of Davids Psalms or any part of Gods holy Word Exhort Suffer our selves to be purged from our sins Motive 1. The turpitude and filthiness of sin it 's stiled by all those names which in nature are odious unto our sense or fancy so filthy is every sinful man in the sight of God those names of diseases as the Leprosie c. Motive 2. It 's the cause of all the calamities which befal us we accuse one another and condemn one another as the cause of these evils mean time the true cause lurks within us for whereas all outward calamities are either 1. Positive as slaughter and pestilence c. Or 2. Privative as famine and drought Our sin is the cause of all these 1 King 8.33 When the people are smitten down before the enemy because they have sinned against heaven vers 35. when heaven is shut up c. because they have sinned against thee Famine vers 37 38. Captivity vers 46. Lament 1.8 9. Jerusalem hath grievously sinned therefore she is removed her filthinesses are in her skirts she remembred not her last end therefore she came down wonderfully Ephes 5 3-6 Jer. 7.8 9.15 Coloss 3.5 6. 3. It 's the end why Christ was given unto us he gave himself for his Church that he might cleanse it c. Ephes 5.26 4. Nothing unclean enters the Holy City 5. It 's Gods command wash ye make ye clean Isai 1. and an easie command it is so saith Naamans Servant 2 King 5.13 'T is easie if we consider the beauty of holiness that consideration devours all the labour of washing Sign Purging of sin is the removing of it if therefore it remains it is not purged even the least sin renders us unclean in Gods sight Offendens in uno omnium reus It 's said of Jehoram the Son of Ahab that he wrought evil in the sight of the Lord but not like his Father and his Mother no sin is right in the sight of the Lord be it never so small as a line is not right if it have
wise and gracious God meets with our weakness and causeth the Gospel to be confirmed unto us by those that heard him Observ 5. God speaks not the Gospel in a dark corner of the earth Esay 45.19 nor in doubtful speeches like the Devils Oracles but clearly and openly again and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 Exhort To hear the word of the Gospel of Salvation and believe it and be confirmed in it Col. 2.7 As ye have received Remove what tends to the dissetling of us the childish age Eph. 4.14 Grow up into me in all things Beware of the sleights of men Means Positive to hear the word and do it Matth. 7. The storms beat against that house and it stands stedfast in the faith Rom. 11.20 Thou standest by faith Pray unto the Lord Psal 119.28 my Soul melts or drops or dissolves settle me according to thy word The Apostle having told us of our adversary the Devil 1 Pet. 5.10.11 Prayeth The God of all Grace who called us into his eter-Glory strengthen stablish settle you NOTES AND OBSERVATIONS UPON HEBREWS II. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God also bearing them witness both with signs and wonders and with divers miracles c. HItherto we have had the testification of the Gospel These words contain the attestation of witnessing of God unto the Gospel of Jesus Christ As the former Testimony is Verbal given by voice and words so is this Real as given by things for the further confirmation of the Gospel In this attestation we have the person attesting God and the manner or kind of attesting by Signs c. accordingly we have two Divine truths in the words 1. God bare them witness 2. God bare them witness by signs and wonders c. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to witness or give Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto a former Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to add unto and testifie with others and this is the word here used and no where else either by the Septuagint in Old Testament or by the Evangelists or Apostles in the New and rarely used in humane Authors Aristotle de mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hujus rei elogium est mortalium consensus Thus the Lord began to preach the Gospel the Apostles who heard him confirmed his word God added unto their Testimony and testified with them the truth of this Mark 16. promised Verse 17. performed Verse 20. The Reason he himself hath in him all that eminently which makes a witness without exception wisdom and knowledge he is the only wise God Goodness none good but God Love and Bounty he is the love it self 1 John 4.8 The witnesses who heard the Lord Jesus Christ they were men and as men they might possibly err and therefore to confirm and ratifie his word by them the essential truth himself God that cannot lye nor deceive nor be deceived he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears them witness Observ 1. The Lord is pleased to put himself into the same Office and number himself with the Apostles and witnesses of the Gospel O what great Humility and condescent is this of our God unto us what zeal what ardent love unto mans Salvation 2 Chron 36.15 The Lord God of their fathers sent to them by his messengers rising up early and sending because he had compassion on his people and on his dwelling place Jerem. 25. and 35.14 He sends his Son Hebr. 1. called an Apostle Hebr. 3. He comes himself he works with them Mark 16.20 and testifies with them Observ 2. The Gospel hath the greatest witness for it self that is to be found in Heaven or earth even God himself who in all Oaths is wont to be called upon as the witness of the truth yea as the truth it self and by whom all Testimonies in all differences are finally resolved 1 Sam. 12.5 Jerem. 42.5 Rom. 1.9 Phil. 1.8 Observ 3. The Gospel must needs be true and as it is called The word of truth Ephesians 1.13 Coloss 1.5 It is witnessed by God and man and by him who is God and man Emmanuel God with us the Lord Jesus Christ 1 John 5.9 If we receive the witness of men the witness of God is greater Observ 4. The most sure and infallible ground of Faith This appears from the nature of it it is an assent unto truth testified now according as the witness is more wise more good more loving unto us so much the more surely grounded is our assent and the stronger our Faith Since therefore God is the very essential truth God that cannot lye the essential wisdom goodness love it self what he testifieth must be a most sure and infallible ground of Faith If from heaven why do ye not believe him if heaven it self i. e. God himself much more Observ 5. Hence appears the cause of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boldness in Gods witnesses I know whom I have believed Consol What comfort is here for the poor penitent Convert who yet doubts of Gods Grace to such sinners as he is God bare them witness by signs c. Sometimes we meet with one of these as Luk. 11.16 a sign from heaven sometimes with two as Joh. 4.48 except ye see signs and wonders sometimes they meet us altogether as Act. 2.22 2 Cor. 12.12 But I have not met them altogether in the Old Testament and the reason may be many things were under the Law as Types Figures and Ceremonies the Legal Priesthood Circumcision c. which were not to endure and therefore they had not that confirmation which the Gospel was to have they were things to be shaken the things which were not to be shaken as the things of the Gospel they must remain The Legal Priest was not made with an Oath but Melchizedech and he who was to be made according to the Order of Melchizedech he was made with an Oath Hebr. 7.20 The Gospel was to continue for ever and therefore signs wonders and miracles were wrought for the confirmation of it But come we to consider these in particular 1. God bare them witness by signs i. e. extraordinary signs they are so called because they signifie something to be true which otherwise we should doubt of Thus Jonah was a sign to the Ninevites and the Son of Man to us Luk. 11.30 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered wonders they are properly works wrought by a power above Nature The Etymologists will have the word q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God speaks by them Vulg. Lat. Portentum that which portends of shews something to come 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turn Miracles the V. L. better expresseth the word by Virtutes Powers specially the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth that power which is seen in healing diseases and casting out Devils Mar. 5.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Lord of that Virtue that healed the
Assyrian and Babylonian Captivities Observ 5. See the large territory of Satan how far and wide he Reigns even all the world over wherever there is death in sin wherever there is the carnal mind wherever there is disobedience Ephes 2.2 As the Word of God is operative in all those who believe 1 Thess 2.13 So on the contrary the Prince of the power of the air works powerfully in the children of disobedience which are far more numerous insomuch as he might seem to speak some truth when offering all the kingdoms of the world and the glory of them to our Saviour he tells him it was delivered unto him Luk. 4.6 Observ 6. Satan hath no power at all over the life that 's out of his Jurisdiction Christ the Son of God and Captain of our Salvation is the Prince of Life Act. 3.15 Repreh The Plagiaries the men-stealers such as enslave the servants of God and bring them into captivity under the power of Satan 2 Pet. 2.18 19. Such are they who creep into houses and lead captive silly women laden with divers lusts 2 Tim. 3. Repreh 2. Those who yield themselves captives under the power of sin and death and devil if we yield to his lusts he follows wrath is one of his lusts Ephes 4.27 so is pride especially spiritual pride 1 Tim. 3.6 7. Jam. 4.6 7. so is covetousness Joh. 12.5 whereupon Satan prevailed over Judas Joh. 13.2 by consenting more yet by hardening himself against our Lords admonitions vers 27. So that now he hath taken full possession of him as his own so he did of Ananias and Saphira Satan filled their heart Principiis obsta Consol To the children of Gods kingdom who are in continual heaviness and anguish by reason of manifold temptations 1 Pet. 1.6 To be tempted by Satan is no sin the Lord Jesus who took part of thy flesh and blood was tempted in all things like unto us yet without sin But alas the devil like a roaring Lion goes about seeking whom he may devour 1 Pet. 5. But doth it not follow whom resist strong in the faith and hath not thy God set an hedge of his providence about thee 'T is true the Devil goes about that hedge he took notice of it and told the Lord Job 1.7 10. Now if thou break not the hedge if thou put not thy self out of protection if thou transgress not if thou keep thee within the hedge the Devil cannot hurt thee if thou yield not to the tempter his temptations cannot hurt thee Jam. 1.14 15. A man is tempted when he is drawn away with his own lusts Zophar gives Job good counsel Job 11.14.18 If iniquity be in thy hand put it away Prov. 28.4 They who keep the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Zach. 2.5 the Lord promiseth that he himself will be a wall of fire round about Jerusalem 'T is true if thou have any thing of Satans if thou retain any of his lusts Joh. 8. he will prevail against thee Wherefore comes the Creditor but to demand his own and if thou cast not what is his out of doors he will have thee or thine with it How did the Creditor deal with the widow 2 King 4.1 The Creditor is come saith she to take my two Sons and make them bondmen if thou have nothing of his he cannot hurt thee Cantabit vacuus coram latrone viator Mark what thy brother the Captain of thy Salvation saith Joh. 14.30 the Prince of this world cometh and hath nothing in me Tarpeia See Notes on Rom. 5. Exhort Yield not to the suggestion of the evil one All the glory of the world and the kingdoms of it could not tempt our Lord. Ye are children of another kingdom of the kingdom of God and Christ children of the resurrection not of death But alas I am weak I am but a child Yea but thou art of God and his Kingdom and therefore 1 Joh. Ye are of God little children and have overcome them What ever is born of God overcometh the world Object The Devil is strong and he hath the power and kingdom of death thou belongest not to him or his kingdom Ye are of the day not of darkness ye are of another jurisdiction He is but a weak adversary who overcomes only those who are willing to be overcome and that 's the power of Satan and no greater for resist the devil and he will flee from thee 2. That by his death he might destroy him who hath the power death i. e. the devil This is the second end why our Lord the Captain of our Salvation took part of flesh and blood 1. That he might die 2. That by his death he might destroy him who hath the power of death i. e. the devil Herein two things must be enquired 1. What is meant by destroying him who hath the power of death 2. How Christ by his death effected this 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to render unprofitable vain and of no effect from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth idle it answers to the Hebrew and Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used in the Syriack Ezra 4.21.23 24. then ceased the work of the house of God vers 5. and 6 8. Luk. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 31. to make void 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the Law of none effect Thus when the Law of Commandments which was against us is made void Eph. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by other Laws of Faith and the Spirit when the Law that commands and giveth no strength is abrogated by the Law of Faith which brings power with it when the Ceremonial Law of Sabbath New Moons are taken away by the Law of the Spirit when the body of sin which was made exceeding sinful by the Law is made of none effect Rom. 6.5 6. when death is destroyed which is the wages of sin 2 Tim. 1.10 Then the devil himself who hath the power of death may be said to be destroyed for so the power of the devil increased by the peremptory Law meeting with weak flesh and blood and bringing no power with it whence sin breaks out more violently Nitimur in vetitum whence follows death whereof the devil hath power Thus the Jews tell us that Satan hath the power of death in that he suggests unto sin unto which flesh and blood yielding he becomes an adversary and accuser as Zach. 3.1 Psal 37.38 But the Lord Jesus taking away the sin withall takes away the ground of all Satans accusations so that there is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit Rom. 8.1 2. Thus whereas the devil was operative by the Law Sin and Death the stronger one spoiling the strong one of these weapons wherein he trusted He thus destroys him who hath the power of death for then a tyrant may be said to be destroyed when his Arms
them by their own bait by commending Moses whom they had in high esteem already he was notably dexterous in this Art 1 Cor. 9 19-22 Observ 2. Christ and Moses are here compared together in faithfulness and Christ is said to be faithful as Moses there may be comparison and likeness between God and Christ and those who are Gods and Christs pure mercifull holy perfect as God nor is this any presumption but the will of God Observ 3. Here is a type of the Lord Jesus Christ even the faithful Moses so that Christ may be called Moses alter another Moses as the Poet saith Alter erit Typhys 1. He was in imminent danger of Pharaoh in his Infancy as Christ was of Herod both hidden by Divine Providence and both escaping when other Infants were put to death 2. Moses slew the Aegyptian but preserved the Hebrew and the Lord Jesus destroyes the Devil the black Aegyptian Hebr. 2.14 and delivers the true Hebrews v. 15. 3. Moses reconcileth the Hebrews one to other and the Lord Jesus makes peace among his own people whether Jews or Gentiles Ephes 2. 4. Moses brought the people out of the Land of Aegypt which is imputed unto the Lord Jesus Jud. v. 5. That he saved the people out of the Land of Aegypt for v. 4. the Apostle mentions the only Lord Jesus Christ and he it is who brings his Spiritual Israel out of the true Aegypt Mine own will I bring again out of the depths of the sea Psal 68.22 Mich. 7. v. 15. cum v. 19. 5. Moses was the chief of Prophets as the Lord himself commends him Numb 12. And Moses himself saith of the Lord Jesus Christ that he should be a Prophet like unto him Deut. 18.15 Act. 3.22 23. Exhort Be faithfull ye who are of Gods houshold one to other Observ 1. Christ Jesus took not the Office of Apostle or High Priest to himself Hebr. 5.2 3.4 Observ 2. The Office of Apostle and High Priest was an Office of Trust Axiom 5. Jesus Christ was faithfull unto him that appointed him or made him Thus according to Christ's humanity God the Father made him a body hast thou made me Hebr. 10. But here the word is the same with constituting or appointing as we turn it such a faithful Ambassadour and High Priest was Christ Jesus unto the Father who made him This faithfulness we find in all his transactions with Man for though his Office of Trust were both troublesome and dangerous yea deadly in the execution of it in dying for us and cleansing of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. yet he was faithful in the execution of it Faithful he is 1. Actively 2. Passively Confer with Notes on Hebr. 2. Observ 1. As Christ was faithful in his Priesthood so ought we c. Repreh 1. Us all of our unfaithfulness in what is committed to our trust what have we but we have received it and if we have received it of God we are to be accountable to our God for it yet it 's strange how securely most of us go on in our accustomed wayes c. See Notes on Zeph. 1.15 Repreh 2. More specially this Example of the Lord Jesus reproves us for our unfaithfulness in our Priests Office c. See Notes on Hebr. 1. Exhort To be faithful to him that made us Have we little be faithful in that little He that is faithful in a little is faithful also in much Who will commit precious liquour into a leaking running vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Paul was faithful to the Law and God made him a chosen vessel He had tryed him how he could hold the Law and finding him faithful 1 Tim. 1.12 He put in him the most excellent Liquour even the Holy Spirit of God Axiom 6. Christ Jesus was faithful to him that appointed him in all his house as Moses the faithfulness of Moses was seen 1. In the structure and building of the Tabernacle 2. In the ordering of Gods houshold for both the structure and the houshold or family are called by the word in the Text which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house and the faithfulness of Christ is likewise seen in both 1. The faithfulness of Jesus Christ is seen in the building repairing and furnishing of his true and spiritual Tabernacle Ye have a ground for this two-fold Tabernacle Hebr. 8 1-9 The House of God the Church the pillar and ground of Truth As therefore Moses builded the first Tabernacle which was a shadow and figure so the Lord Jesus Christ builds the second and true Tabernacle Hebr. 8.2 The true Tabernacle which the Lord pitched and not Man that is the Church of Christ figured by the Tabernacle wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 We read not of any reparation of the first Tabernacle that Moses made but we find that the Lord Jesus repaired his Tabernacle Amos 9.12 And what is the Tabernacle of David Surely by David here as in many places else we understand the Lord Jesus Christ who is the Love of God as David signifieth Love Col. 1. But what is David's Tabernacle Chrysostome understands by it the humane nature fallen and ruined by its fall but that the Son of God the true David took the humane nature and repaired it according to what our Apostle hath Chap. 2.14 And it is very notable that the Ancient Rabbins themselves in Galatinus lib. 8. chap. 22. understand that place of Amos of the Lord Christ for whereas they call the Messias Bar Nipheli the fallen Son they say that the Tabernacle of David is the body of Christ fallen in his Death and builded again in his Resurrection Can there be a more evident testimony against the Jews that Jesus is the Christ Which as it is true of the humane person of Christ so likewise of the mystical body of Christ as Rom. 12.4 5. 1 Cor. 12.12 for so the mystical body of Christ dies with him and lives with him in conformity to his death and life for thus he is set for the fall and rising again of many in Israel Luk. 2. And the Church of Christ is called the house of David Luk. 1.69 this Tabernacle was one Exod. 26.6 But it hath many breaches in it as being broken from God as he complains Ezec. 9. And being rent and divided one part from other as Jews and Gentiles which the Lord promiseth to repair Act. 15.17 And Christ is said to perform it Ephes 2. God commanded Moses and Moses is faithful and by Gods command employes Bezaleel and Aholiab in making the first Tabernacle these God enabled with Wisdom to work in Gold and Silver and Brass and Stone and Wood Exod. 31. Nor did the Lord Jesus herein fall short of Moses his faithfulness but was likewise faithful in all Gods house for what Moses did in the Figure Christ performed in the truth of it for what were Moses's workmen but figurative of spiritual things what was Bezaleel but the shadow of God
fail or as 't is in the Margin fall from the grace of God unless there were a possibility of falling why should we be so often warned of it Let him that thinks he stands take heed lest he fall Observ 3. The Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest any one seem to fall short he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest all seem to fall short it is true indefinites imply one as well as other yet they do not always imply an universal possibility much less a probability for where things are contingent and arbitrary between two events as here to come short or not to come short of entrance into Rest not only God's providence but also what is of God in man as fore-sight prevents the evil that might fall out and secures the good that was but possible which may answer their ensnaring cavil who ask if any one indefinitely may fall away from the grace of God and come short of entring into the Rest if we say yea any one may then they infer then may all fall away and come short and so it will be possible that none shall be saved in the end I answer it is neither possible nor probable because of a double divine providence one watching of us and another implanted in us Add hereto that the Lord is not only able to keep us from falling who believe on him and obey him and endeavour to run the way of his commandments but also he doth actually lay hold upon all such and stay them from ruine Heb. 2.16 the words are not well turn'd in the Text they are better in the Margin The Verb is in the present tence The seed of Abraham are they who walk in the steps of Abrahams faith Rom. 4. Believers and obedient ones those who run the race that is set before them These the Lord lays hold upon and keeps them from falling Observ 4. The believing Saints and they who for the present are upon the way to God's Rest and Kingdom ought every one of them wisely to fear and take care lest in the end he should fall short of it until he be entirely possessed of it we read that all above six hundred thousand fell short of entrance into God's Canaan or Rest who yet had made good progress towards it The Apostle gives the believing Gentiles warning by the example of the faln Israelites Rom. 11.20 Because of unbelief they were broken off and thou standest by faith be not high minded but fear and with this fear he teacheth the Philippians to proceed toward the Land of Rest work out your salvation with fear and trembling Phil. 2.12 Therefore St. John warns the Elect Lady that though the truth be for the present in us yea and shall be in us for ever 2 Joh. 2. yet vers 8. Take heed saith he that we lose not those things that we have wrought but that we receive a full reward and accordingly he minds the Church of Sardis Remember how thou hast received and heard and hold fast and repent Revel 3.3 for he that now thinketh he standeth may possibly fall 1 Cor. 10.12 Observ 5. Fear is not suddenly cast out no not of believers it is true that love casts out fear but what fear is that what other but that which hath torment which yet must make way even for love it self as the needle that pricked to the heart Act. 2.37 It draws after it the thred as the cords of love which unite and joyn the heart unto God and then the needle is cut off but that is not until the love be perfect 1 Joh. 4.18 yea the reverential fear remitti non potest as not toward our fathers upon earth so much less toward our Father which is in heaven The state of Bliss is by Divine Wisdom figured by Jerusalem which hegins with fear and ends with peace and rest Observ 6. The eminent Saints of God in their exhortations oftentimes put themselves in the number of those whom they exhort although themselves indeed are not concern'd in the duty whereunto they exhort and this they do out of lenity condescent and desire to gain those whom they exhort Thus doth our Apostle in Titus exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us fear So Neh. Chap. 5.20 Thus St. James Chap. 3.1 and St. John 1 Joh. 1. 2 Joh. 2.8 Now the Apostle did not fear himself vers 3. being one who had entred into God's Rest vers 10. Observ 7. Fear is not a needless or useless affection if rightly ordered yea it 's very profitable and necessary Prov. 23.17 Be thou in the fear of the Lord all the day long and 28.14 Happy is the man that feareth always as Job said Verebar omnia opera mea they who are in the race toward the everlasting Rest may and ought always to fear their enemies and their own weakness yet hope firmly on the Lord and on his help and grace in Jesus Christ Psal 11.11 Answer O Lord O God forget not the poor especially while a good will is present to please him and a fear to offend him remains in us for this is a Godly fear Hebr. 12.28 29. and hereby we perfect the holiness 2 Cor. 7.1 2. 1. Hence those are to be reproved who think there is no cause nor need of this fear when we are once brought to the state of Grace in any measure Let such remember the condition of these in the Text the people were then in Kadesh Barnea the unconstant or unsettled holiness of the Child 2. They are to be reproved who are secure and fearless in their passage toward Gods Rest Example whereof we may read of the people of Laish they live at ease securely 3. Reproof is of those who reason from the promise of God absurdly that therefore they may do unjustly be careless and fearless There is a promise left c. God will be true in keeping his promise it is true He is most true but then must we be obedient to his Commands Gods Promise is part of his Covenant with us and a Covenant requires both parties to observe their several engagements Shall God Almighty be bound by his Promise yea by Oath unto us and shall we be loose dissolute and regardless of our duty toward him Mark how the Lord reasons with his people Jer. 7 3-10 Amend your lives c. trust not in lying words saying the Temple of the Lord c. Observe the Lord he requires our endeavours to the fulfilling of his promise Psal 32.8 9. I will instruct thee but be not like the Horse and Mule c. Gods promise to teach us requires that we be docible and plyable to his Doctrine Ezech. 43.7 8. and 36.37 They shall pollute my Name no more but then he requires that they put away the carcases of their Kings and then he will dwell in the midst of them The Lord having promised Crowns unto the followers of Christ Zach. 6.12 13 15. he conditions the performance of
1. Those are to be reproved who flatter themselves and think themselves complete for Salvation who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gospellized they have the Gospel preached unto them and by powerful Preachers precious men And had not these Hebrews the Gospel preached unto them in all sincerity truth and power as appears Heb. 2.1 2. yet had they great cause to take heed and fear the attainment of Gods Kingdom and eternal Rest unless they walked worthy of the Gospel in all humility meekness obedience and circumspection unless they applyed the Gospel unto themselves and lived answerable thereunto otherwise to what purpose is the Gospel preached to us or to what purpose is all our hearing of it They who are content saith the Philosopher Ethic. lib. 1. with the knowledge of Moral Philosophy without the practice of it are like the patients who hear the Physicians Prescripts attentively but do nothing of all they hear And therefore as they for all their hearing are never a whit more near the cure of their bodies so neither are these to the cure of their souls Judge in your selves Beloved should a Physician tell you the most soveraign receipt were ye any whit the nearer your health unless ye made use of it And to what purpose is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing doctrine as St. Paul calls the word either preached or heard unless it work the cure make the proud man humble the drunkard sober the letcher chast the wrathful man patient c. in a word unless it cure the spiritual malady of our souls 2. This reproves those also who account all outward teaching superfluous because that saying of St. John 1 Joh. 2.27 ye have an anointing from the holy One c. did ever any man receive that anointing from the holy One ex tempore No man is fit to be a Disciple of the holy One unless first he have laid down his unholy life Luk. 14.25 26 27. besides the Lord hath appointed teachers of his Church Deut. 5.27.28 how long until as ye read Ephes 4.11 12 14. So 2 Pet. 1.15 Exhort one another while it is called to day Heb. 3.13 While Christ's day shines unto us he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day Heb. 13.8 and will not that be always yes in the Spirit But the time will come when a man shall not teach his neighbour Jer. 31.33 34. Mean time we must teach one another by how much that day appeareth nearer Heb. 10.24 25. Then Christ shall be yesterday and for ever Heb. 13.8 i. e. the day of eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. ult Then ye shall receive an unction from the holy one by which ye shall know all things and not till then As for the light within us until that time it may be false Let those then who are called and qualified to preach the Gospel be hence exhorted to do it with all sincerity diligence and boldness I am not ashamed of the Gospel of Christ for it is the power of God unto Salvation to every one that believeth c. Rom. 1.16 2. For exhortation since we have received the Gospel let us walk worthy of it let us live and walk as becomes the Gospel of Jesus Christ let us obey the Gospel of Jesus Christ There are many differences between the Law and the Gospel but many things there are likewise wherein they agree and this is one and that a main one Obedience for so St. Paul and that a principal Minister of the Gospel he was sent to preach the obedience of faith Rom. 1.5 and 16.16 2 Thess 1.8 The fathers of the Hebrews received the Gospel but obeyed it not and so they could not enter into the Lords Rest O let us be followers of those who through faith and patience inherited the promises 3. Be we exhorted to receive the Gospel it is a Gospel of Power of remission of sins of liberty from the power of Satan Sign Hast thou received the Gospel There are many who boast that they have received it when yet they complain much of their thraldom under sin what saith the Son of God Luk. 4.18 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor c. If men rich in Spirit are high minded the Gospel is not preached to them Or they that say they have not yet loved it if our spirits have not yet been contrite if our hearts have not been yet broken we have not yet the Gospel preached unto us If we yet complain that we are captives under sin and Satan we have not received the Gospel for they who have received the Gospel are impowered against sin and Satan The seed of the woman shall break the serpents head behold I give you power over all the power of the enemy c. A means hereunto is to learn to know our own misery otherwise we shall not know the necessity nor desire mercy the whole need not the Physician Matth. 11 28. Come to me all ye that are weary and heavy laden 2. Otherwise we shall not be thankful to God for it or fit Auditors of the Gospel of our Salvation 3. If the Gospel be effectually preached unto us it 's a word of life dwelling richly in us 1 Pet. 1.25 NOTES AND OBSERVATIONS UPON HEBREWS VI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye be not slothful but followers of them who through faith and patience inherit the promises THis Text is proper to our present occasion the anniversary commemoration of Mr. Shield an honest and loving Parishioner of this Parish who bestowed what he had gotten by his honest labours upon this Parish and others whom no doubt the good God hath rewarded For God is not unrighteous or forgetful of their work and labour of love which is shewed towards his name in ministring to the Saints and I desire that every one of you shew the same diligence to the fulfilling of our hope unto the end that ye be not slack c. The wisdom of our Apostle is very remarkable as elsewhere so in this Epistle and more especially in this Chapter wherein sometimes he exhorts them as vers 1. sometimes he terrifies them and casts them down as vers 4. and 8. Sometime again he raiseth them up as in vers 9. and 10. and lest being raised up to good hope they should prove secure he stirs them up and every of them to the like diligence and care for the fulfilling of their hope and for that end he sets before them the pattern of the Patriarchs which he encourageth them to follow in their faith and patience with hope of obtaining the like end of their faith and patience through which the Fathers obtained the promises The verse is an imperfect sentence in it self and whereas it is so it refers us to the former vers 11. where the Apostle exhorts every one of them to the like diligence in administring to the Saints vers 10. In
not by their meat would ye not say they had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would ye not say they were like Pharaohs lean kine that eat up the fat ones yet when they had eaten them they were still as ill favoured as at the beginning Gen. 41.21 Read this now upon thy self thou hearest and readest and thrivest not by thy spiritual food what 's the reason thine appetite is greater than thy concoction thou livest still as thou diddest If a man should now thus glut himself with his meat it would not be meat properly but a burden to him What should we do you 'l say eat as thou art able to digest Doth not the Apostle give us this rule for our spiritual diet 1 Pet. 2.1 2. As new born babes desire the sincere milk of the Word that ye may grow thereby to salvation so 't is in the Vulg. and Syriac Thou comest to the Word with some vicious inclination or intent to entrap or to appear more holy than others or out of envy at others gifts or to detract upon occasion here such an one was touched Now many who come thus affected conceive themselves very wise and prudent and so wise and prudent they are as God hides himself and his mysteries from them Matt. 11. And therefore the Apostle exhorts us to lay aside all vicious inclination malice and all false intention to deceive that 's guile all arts of seeming that 's hypocrisie and all obloquie and detraction having laid aside all these as new born babes and that with desire to grow and thrive unto salvation by the sincere milk of the Word and then God who hides himself and his mysteries from such self-wise and prudent men will reveil them unto such Babes Holiness is the eye-salve Apoc. 3.18 Anoint thine eyes with eye-salve that thou mayest see it is the anointing which the Saints receive from the Holy One whereby they know all things 1 Joh. 2.20 the optick glass through which they see God So our Lord tells his Disciples Vnto you it is given to know the mysteries of the kingdom of heaven c. unto you who have denied your selves taking up your Cross daily and followed me followed peace and holiness unto you it is given to know c. So St. Paul prays for the Colossians That they might walk worthy of the Lord unto all well-pleasing being fruitful in every good work and then follows increasing in the knowledge of God Col. 1.18 and vers 26. The mystery that hath been hid from ages and from generations is made manifest but to whom to the Saints Eccles 2.26 Psal 50. ult So Symeon mine eyes have seen thy salvation But here it may be doubted concerning the truth of this whether peaceableness or holiness be necessary to the sight of God since unholy and ungodly men false Prophets and false Apostles have yet attained to a great measure of knowledge touching the Nature of God and Divine Mysteries It 's a doubt necessary to be resolved because we are too too prone to rest in empty speculations of God to which holiness of life seems not to be so necessary We must know therefore that there is a great difference between the speculative and experimental sight and knowledge of God for it is not enough for a man to know a Divine Truth as we know a Logical Axiom or a Mathematical Theorem for these we may know and yet be the same men we ever were no whit the better Mathematica non habet bonum Arist Thus Balaam saw much It is not enough for a man to know God as he may know evil for Scire malum non est malum a man may know all the evil in the world so he approve it not and practise it not But the experimental and approbative sight and knowledge of God requires and supposeth a change wrought in us for such knowledge hath alwayes love accompanying it Amor transformat amantem in rem amatam This knowledge the Apostle speaks of Ephes 1. where vers 13. he gives them this testimony that they believed and were sealed with the holy Spirit of Promise and that they bare love to all the Saints vers 15. then at vers 16 17 18. he prayes for their experimental knowledge that the God of our Lord Jesus Christ Jer. 22.16 For what profit is it for us to hear and see and know much concerning God and yet have no share in what we know it will not satisfie a mans hunger to hear or read how sweet his meat is unless he tast of it nor will it satisfie the truly hungry and thirsty soul to know speculatively how most good God is unless it tast it also O tast and see that the Lord is good Psal 34.8 first tast and then see therefore sapientia est quasi sapida scientia 't is a knowledge of God that hath some savour some relish in it And to this the Apostle alludes 1 Pet. 2.3 desire the sincere milk if ye have tasted that the Lord is gracious and this necessarily supposeth holiness of life 1 Joh. 1. The Apostle relates what his and the rest of the Apostles knowledge was and invites us and all believers to communion with them vers 1 2 3 4. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Apostle Have I not seen Jesus Christ the Lord 1 Cor. 4.1 then vers 5. he shews what is required of all them who desire to see God the Father and Christ and to have fellowship with his Saints The Apostle foresaw three Objections that would be made against his invitation 1. That they might have communion with God and yet want holiness this he Answers vers 5 6 7. 2. That they had no sin and therefore that they had communion with God already That he answers vers 8 9 10. 3. That they could not chuse but sin That he answers cap. 2.1 2 3. All this he speaks to little children The result of all this is that would we hear that Living Word which was from the beginning would we see it with our eyes would we look upon it would we handle it with our hands would we have such experience of it c. then we must not walk in darkness This reproves those who pretend they would see the Lord and his mysteries and yet use not the means make not use of his Optick his Seeing-glass of Peace and Holiness without which they can never see him Such are the silly women and many silly men too St. Paul speaks of They are laden with diverse lusts yet ever learning and what comes of it all their learning proves addle they never come to the knowledge of the truth Thus we read that Pilate asked our Lord a question what is Truth but our Lord answered him not he was not worthy of answer he was a wicked man And it is storied of Polycarpus the Martyr that the raging multitude questioned with him touching Christianity but he gave them no answer In malevolam animam sapientia
blind and cannot see a far off vers 9. He cannot see the land of distance Esay 33.17 O then take the optick glass of Holiness that brings the object near with it thou shalt see the Lord without it thou shalt never see the Lord. Alass I am in darkness and the darkness hath blinded mine eyes He is not far off from thee feel after him and find him Act. 17.27 Means I shall name such and in such a method as the Holy Ghost hath left them to us Psal 34.6 Accedite ad illum illuminamini Look unto him or look toward him and be enlightned we turn it they i. e. the Saints looked unto him and were enlightned according to a diverse reading of the words both good 1. They looked unto him or toward him by conversion or turning to him and he who thus comes unto God must believe that he is This turning to God is necessary otherwise we cannot see him For except ye be converted and become as little children Matth. 18.3 This was figured Matth. 28.7 where the Angels tell the women Behold he goes before you into Galilee there shall you see him and vers 10. he saith to the women Go tell my Brethren that they go into Galilee there shall they see me and vers 16.17 we read accordingly that the eleven Disciples went away into Galilee and there they saw him What 's the Reason of this He bids us we should not say Here is Christ or there O Beloved there 's a mystery in it Galilee signifieth conversion or turning about Be converted and become like little children Go into that Galilee and there ye shall see him The Lord complains of his people Jer. 2.27 They have turned their back unto me and not their face so 32.33 and Ezech. 8. This is the condition of unconverted men they turn their back upon God O let not us do so let us go into Galilee Turn unto the Lord with all our hearts and we shall see his light they turned unto him and were enlightned being turned about they receive the Divine Light of Justification by Faith for this illumination from God giveth us a new and a spiritual life Awake thou that sleepest and arise from the dead and Christ shall give thee light Eph. 5.14 And our Lord Joh. 8. He that followeth me shall not walk in darkness but shall have the light of life For with thee saith the Psalmist Psalm 36. is the well of life and in thy light shall we see light For as by the light of the Sun we see the Sun so by the light of life which we have from the Son of Righteousness we see him This Divine Light chastens us and corrects us For all things that are reproved are made manifest or reproved by the light Eph. 5.13 This is that spiritual eye-salve Apoc. 3. Preceptum Dei lucidum Psal 19.8 The commandment of the Lord is lucid or pure and giveth light unto the eyes It enlightens our right eye in respect of good with love which is the right eye of the soul it enlightens the left eye in respect of evil with fear which is the left eye of the soul so the Apostle 2 Cor. 7.1 Having these promises which the right eye of love looks at let us cleanse our selves from all pollution of flesh and spirit and perfect holiness in the fear of God there 's the left eye of the soul that fear drives out the evil Prov. For as the eye-salve first troubles the sight and then makes the vicious humour to flee from thence and so purifieth and clarifieth the sight so likewise the fear of God first troubles the heart with grief Fear hath torment 1 Joh. and so evacuates the vicious humour of sin a sign whereof oftentimes is a flood of tears by which means the inward eyes of the heart are cleared When we are patient under this chastisement of the Light that patience worketh experience so Jonathan tasted the Honey on the top of his Rod and so his eyes were enlightned O 't is a sweet thing to tast any Divine truth by experience though we smart for it though we tast it from the Rod as Jonathan tasted his Honey for so his eyes were opened as the Psalmist speaks in the forenamed place Psal 34. Tast and see first tast experimentally and then see that the Lord is good so that the quick-sighted Eagles can look upon him whom they have pierced and mourn for him c. When I am lifted up I shall draw all men unto me viz. by conformity unto his death Where the carcase is there the Eagles will be gathered together for the love of Christ constrains them 2 Cor. 5.14 15 16. For since no man can see God and live they 'll dye that they may see him Cleombrotus having read in Plato how amiable the sight of the true virtue is which is no other than the true God he cast himself headlong down a steep precipice into the Sea The Lord requires no such death of us O no Do thy self no harm Act. 16. 2 Cor. 6.9 As dying and behold we live as chastened and not killed And therefore the Apostle having discovered the face of Christ to his Corinthians 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ vers 7 8 9 10 11. Who is there then among us that would see the Lord O who would not Here 's then the way to clear thy sight that thou mayst see him Thou who art censorious and rashly judgest others Thou hypocrite thou hast a beam in thine eye pluck it out thou who hatest thy Neighbour thou art a murderer thine eye is bloodshot thou who art lascivious thou hast a Pearl in thine eye thou who art covetous thou hast an evil eye who ever thou art that allowest thy self in any infirmity whether vain words or actions oaths pettishness rashness c. they are eye-sores and render thee less pleasing and acceptable unto God and good men they are Pearls that hinder the sight of the Lord clarifie thy sight by the means I have named But for thine help in the use of these means add hereunto the ministry of the word and prayer 1. Paul having seen the just one and heard the voice of his mouth the Lord saith thus unto him Act. 26.16 17 18. And he tells the Ephesians Vnto me saith he who am the least of all Saints is this Grace given Eph. 3.8 9. 2. How efficacious a means Prayer is See Act. 9. where the Lord sending Ananias unto Paul to restore him to his sight vers 11. Enquire saith he for one Saul of Tarsus for behold he prayeth Wouldst thou then receive thy spiritual sight and see the Lord Pray unto the Lord that thine eyes may be opened This is the course the blind man took Matth. 20.30 Jesus the Son of David is now present among
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
That he would incline our hearts to keep his Laws That this day we fall into no sin but that all our doings may be ordered by his governance to do alwayes that which is righteous in his sight That he would prevent us in all our doings and further us by his continual help that in all our works begun continued and ended in him we may glorifie his holy Name that by his holy inspiration we may alwayes do those things that be good and by his merciful guidance we may perform the same through Jesus Christ our Lord. Ye know these things if ye do them blessed are ye for blessed are they that hear the Word of God and keep it Now the God of peace that brought again from the dead our Lord Jesus Christ make you perfect in every good work to do his will doing in you that which is well pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen NOTES AND OBSERVATIONS UPON JAMES I. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure Religion and undefiled before God and the Father is this to visit the fatherless and widows in their distress and to keep himself unspotted from the world THe Text is such as well befits the time for this our Age is much distracted with the great variety of Religious Zelots and for the Churches Peace Religion by St. James is in the Text defined and as the thing which most pretend that do pretend Religion is Purity so the Religion which is here defined is Pure for pure Religion and undefiled before God and the Father is this c. The matter which the Text concerns is weighty and such as well deserves attention for what is of higer nature than Religion and what Religion than that which in the sight of God is undefiled and pure The parts whereof the Text consists are two 1. The thing defined viz. pure and undefiled Religion before God and the Father 2. The definition or explication thereof and that is this 1. To visit the fatherless and widows in their affliction 2. To keep himself unspotted of the world 1. In the first the things on which St. James insists are three 1. The duty it self Religion 2. The conditions which are annexed thereto it is pure and undefiled Religion 3. The sincerity of these conditions it is pure and undefiled Religion before God and the Father 2. In the second St. James concludes that pure and undefiled Religion before God and the Father doth consist 1. In doing Good 2. In eschewing Evil. 1. In doing Good as in visiting the fatherless and widows in their affliction 2. In eschewing Evil as in keeping himself unspotted of the world With these by Gods assistance I shall exercise your Christian patience untill I measure out this Text and Time 1. First I will make entrance on the first and that 's Religion nothing is more displeasing unto God than to be contemned nothing more pleasing than to be adored therefore God commanded man to do him service and unto such as do perform that service which he requires he makes the promise of eternal happiness but threatens unto such as do neglect this service the vengeance of eternal fire for God accepts not persons but renders unto every one according to their works whether they be good or evil for the just i. e. such as have done good shall go into life everlasting but the wicked i. e. such as have done evil shall go into everlasting fire Thus Athanasius in his Creed expounds our Saviours words St. Matt. 25. ult Now this duty and service which God requires of Man is set forth in Scripture under several names For 1. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obedience for disobedience is the body of sin to be destroyed Obedience is the life of Righteousness which they that are delivered from this body of death must live Disobedience is the Old Man we must put off Obedience is the New Man we must put on Ephes 4. 2. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom is the name which doth express this duty for to do the will of the Lord your God is your wisdom and understanding in the sight of the Nations Deut. 4.6 Hominis enim sapientia est pietas saith St. Austin in his Enchiridion to Laurentius chap. 2. 3. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love for Love is the fulfilling of the Law Rom. 13.8 4. Sometimes the duty which we owe to God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godliness for Godliness is profitable unto all things and hath the promise of this life and of that which is to come 1 Tim. 4.8 The godly or blessed man exerciseth himself in the law of God day and night Psal 1. If therefore thou wilt be religious let the study of his Law be thy continual exercise When thou sittest in thy house and when thou goest by the way when thou lyest down and when thou risest up Deut. 6.7 To this end the people of the Jews did use their Phylacteries that all times the Law of God might be their meditation 2. Secondly à reeligendo Deum quem per peccatum negligentes amisimus For good and evil being set before us we refused the good and chose the evil but by this service we refuse the evil and do chuse the good Deut. 11.26 3. Thirdly à religando nos omnipotenti Deo for sin separated betwixt God and us but this service separates us from sin and rebinds us unto God again For this service works the death of sin the Husband unto which our souls were bound And having freed us from the Law of this our Husband it marrieth us unto our first Love the essential word of truth the Christ of God By this service man which was the Devils captive jure tanquam postliminio returns unto his Country the Paradice of God again And this service in this place is signified by this word Religion For this the words themselves yea and the holy Ghosts intention in this place declares For 1. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated in the Text Religion Martin Luther calls Gods service in his Translation for Orpheus did first instruct the Thracians in the service of their Gods Therefore from the Thracians saith Suidas God service is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by Tremelius thus Si quis existimet quod serviat Deo In the Syriach which Tremelius did translate to serve God and to be Religious are not different things but one Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a frequent title which the Saints from their Religion in holy Writ assume 2. Secondly this duty and service which God requires and wills is the doing of the Word which God commands And here St. James exhorts the true believing Jews to whom he writ to be doers of the word not hearers only deceiving their own selves For if any man among you be a hearer of the
for God must first be known which is an act of wisdom and being known be worshipped which is a duty of Religion therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for the first of these is defined by Mercurius Trismegistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to use the Apostles words the doctrine which is according to Godliness because it doth instruct us how to think of God aright and how to live according to his Law in holiness But being taken for the second this knowledge is reduced to practice for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the doing of the work which in the sight of God is acceptable Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in sence though not in sound the same for pure and undefiled Religion before God and the Father doth consist in doing good and in eschewing evil 1 Pet. 3.11 in works of Charity and to use the School-mens phrase in works of innocency for to visit the fatherless and widows in their affliction is reduced to the one and to keep himself unspotted of the world is referred to the other 1. The first thing in which pure religion and undefiled before God and the Father doth consist is this to visit the fatherless and widows in their affliction for religion saith Alexander de Hales makes us conformable unto him to whom our religion tends now to visit the fatherless and widows in their affliction is in the Father and the Son to whom we do direct our service a work most eminent for God is pleased to stile himself a Father of the fatherless and a judge of the widow Psal 68.5 for as a Father he provideth for their relief and maintenance Psal 146.9 And as a Righteous Judge he doth protect the Widow and defend the Orphan Deut. 10.18 For ye shall not afflict any widow nor any fatherless Child saith the Lord for if ye afflict them in any wise and they cry unto me I will surely hear their cry and my wrath shall wax hot against you And ye shall perish with the sword and your wives shall be widows and your children fatherless Exod. 22.24 The Prophet Baruch proves that the Gentiles Gods are Idols because they can shew no mercy to the widow nor do good to the fatherless But there are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one Be as a father unto the fatherless and as an husband unto their mother so shalt thou be as the Son of the most high and he shall love thee more than thy mother doth Ecclus. 4.10 The fatherless and widows are the fittest objects of compassion for such are most exposed to misery and in their tribulation to shew mercy and do good to such God doth both command and recompence And seeing Love unfeigned is pure and undefiled Religion before God and the Father St. James doth instance in this particular work of Mercy as in a singular act of Charity which doth include the other duties which brotherly Love requires for by visiting the fatherless and widows in their affliction the bodily and spiritual works of Mercy yea the doing of good to all that are in want yea our whole duty to our neighbour saith the Gloss is signified all which is fulfilled in this saying Thou shalt love thy neighbour as thy self Gal. 5.14 But some having swerved from this are turned aside unto vain jangling and think that faith can make them pure and undefiled though Charity which is the life thereof be wanting But though I have all Faith saith St. Paul so that I could remove mountains if I have not Charity I am nothing 1 Cor. 13.2 For as the body without the spirit is dead so faith is dead if Love which is the life of faith be absent For if a man have no works what doth it profit him to say he hath faith can faith save him Jam. 2. Our hearts I do confess by faith are purified according to the Apostles Doctrine Act. 15.9 but this is not a dead but a living faith this is not faith alone but faith which works by Charity Gal. 5. For ye have purified your souls saith St. Peter in obeying the truth through the spirit unto unfeigned love of the brethren 1 Pet. 1.22 Therefore if a brother or sister have need being naked or destitute of daily food and he which hath this worlds goods shutteth up his bowels of compassion from them how hath he the faith which maketh the conscience pure how dwelleth the love of God in him how can he conceive himself Religious who hath no Charity in which Religion stands therefore farre litet qui thure non potest let every one stretch forth his hand unto the needy and according to his power exercise himself in works of mercy Let every one when he hath opportunity do good to all but especially to the Saints which are upon earth even unto such as do excell in virtue For as there is a curse denounced to such as do devour widows houses and for a pretence make long prayers to such as exercise themselves in oppression wrong and violence under a pretence of Religion Zeal or Sanctity so unto such as are merciful as their heavenly father is merciful there is pronounced a blessing For unto such the Truth will say Come ye blessed children of my Father receive the Kingdom prepared for you from the beginning of the world for I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Then shall the Righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink when saw we thee a stranger and took thee in or naked and cloathed thee or when saw we thee sick or in prison and came unto thee And the King shall answer and say unto them Verily I say unto you inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me Matt. 25. 2. Secondly the second thing wherein consists the upright service performed to the God of Truth is innocency The pure and undefiled Religion before God and the Father is this To visit the fatherless and widows in their affliction and to keep himself unspotted of the world It is not that which is without but that which is within which doth defile the man Therefore not the outward world but the inward world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the world of which the Apostle in the Text doth speak For all that is in this world is the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2.16 That is luxury covetousness and pride for this world is wholly set in wickedness 1 Joh. 5.19 Now the end why Christ our