Salvation to lead us out and in out of our selves and then in That he may reign and rule in us 3. Jesus Christ is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a world or age and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word he is the same for Ages or Generations for worlds to come So that as yesterday signifieth all time past and to day the present time so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever signifieth all time to come and that is the day of eternity so the Scripture speaketh though we do not English it so 2 Pet. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin hath in diem aeternitatis for the day of eternity The truth of this appears evidently by manifold Scriptures which testifie this truth of Christ 1. Sometimes of himself 2. Sometimes of his offices in the Church 1. Of himself these and the like Scriptures witness which are spoken of Christ the mercies goodness righteousness truth of God c. His mercy is everlasting and his truth endureth to all generations Psal 100.5 Psal 119.42 Thy righteousness is everlasting i. e. thy Christ whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. Psal 139.24 The everlasting way everlasting life 1 Joh. 5.20 Vulg. Lat. Pater futuri seculi Vatablus Pater aeternitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 9.6 One of the names is the everlasting Father who is the Son of God and that Son abideth for ever Joh. 8.35 Heb. 7.24 This man continues for ever and vers 25. He ever liveth to make intercession I am with you to the end of the world c. There is no reason for this a priori according to the Divine nature of Christ for so he is God immutable and eternal aeterno nihil est prius But as God-man there is reason 1. On God's part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his promise and oath Heb. 6.18 which oath is alledged as the ground of Christ's eternal Priesthood Hebr. 7.20 21. 2. On man's part the necessity of an eternal Saviour and Intercessour and of this the Apostle speaks Hebr. 7.25 Observ 1. Hence then it followeth that Christ is God it is a propriety of the Deity to be for ever Gen. 21.24 Abraham called upon the name of the Lord the everlasting God The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred the God of the world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text signifieth also the world but the LXX here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal God and the Apostle Rom. 16.26 ascribes that attribute unto God According to the commandment of the everlasting God thus Esay 9.6 Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting Father or Father of eternity And the Son of God abideth for ever Joh. 8.35 And in the Text is said To be the same for ever Observ 2. Christian Religion is of eternal duration and will last with the Subject and Author of it for ever contrary unto the assertion of some enemies of it in the primitive times fati fatui assertores as Marsil Ficinus calls them who durst foretel that it should last only three hundred sixty five years and then vanish The Reason of this appears from the duration of the object And the mercy of the Lord endureth for ever Psal 100.5 His truth is from generation to generation Psal 117.2 The truth of the Lord endureth for ever The Gospel is an everlasting Gospel Rev. 14.6 And that a plain and simple truth no falshood in it it is composition and mixture that makes things less durable and lasting Now 2 Cor. 1.19 The Son of God Jesus Christ is not yea and nay there is not affirming and denying no there is no contradiction in him or in his Gospel but a constant asseveration and affirmation of truth In him was yea There is no lye of the truth 1 Joh. 2.21 27. The anointing is truth and is no lye Observ 3. Then neither is there nor shall there ever be any other Religion than the Christian Religion which shall last for ever And the reason is evident because it is not man's work and therefore it cannot but last for ever Act. 5.38 Gamaliel tells the Jews touching the Gospel If this counsel or this work be of men it will come to nought as the Doctrine of Theudas and Judas did ver 36.37 Such is the vanity and short continuance of humane inventions of what kind soever many old Heresies have nothing left of them but a name Some Writers have lived to see their own errours or have been so ingenious and honest as to write their retractations and acknowledge their errours Others in love with their own brain-work Natura dum nascentur probant have transmitted them to posterity they are taken up upon trust for truth which because they have gotten some years to credit them they have gotten withal some authority with us as if they were the truth it self whereas indeed their Authors have been in the dark and left their writings behind them to posterity as Rats and Mice and other Vermin in the night leave their dung behind them which afterwards is discovered by the day and the day of the Lord will discover these excrements of brain-sick men their false opinions their made holiness when they shall be swept out as dung The Apostle highly esteemed of his Circumcision and legal righteousness and his zeal so fervent that he persecuted the Church till the day appeared and then he esteemed all but dung that he might win Christ Phil. 3.8 Yea what one age yea perhaps a few days men cry up for a truth another if not the same decryes as fast as an errour and a lye The best of them are but the inventions of men or if there be any thing of God in them man's work put to it spoils all and they are but fruits of the tree of knowledge of good and evil fair to the eye but bitter to the tast Plants that are not of our Heavenly Fathers planting none of them fruits of the tree of life that 's Christ and his truth which lasts for ever This is worth our consideration in these days when so many cry out Truth Truth when God knows they know not what the truth is for since they live in their sins and depart not from them as 't is evident they do it is impossible that they should understand the truth 2 Esdr 5.1 Dan. 9.13 Yet 't is strange to see how violent many are in prosecution of that which they call truth even to the persecuting of truth it self if it be in their power so to do The Apostle gives a true character of such Jud. vers 10. They speak evil of those things which they know not but what they know naturally as bruit beasts therein they corrupt themselves But the time shall come when the glory of the truth shall confound the persecutors of it so that they shall for shame cast away
our Translation is rendered the back-side of the Desert which is interpreted the Mountain of God where he received his Commission and Authority to go to Pharaoh to accomplish all things according to the Vision of God he saw upon this Mount Though this seems to be extraordinary yet I doubt not but this Author in his degree obtained the like favour And therefore did as Moses and all other Holy and Divine Men and Messengers of God give out to the people the things which he had seen with God in such aenigma's hidden speeches and Riddles as might best convey the Divine Mind to the understanding of the people as yet uncapable of seeing them in their naked Beauty and Glory wherefore as to this Objection of Allegories there needs no other Plea than the like practice of the holy Fathers who lived nearer the Apostles time who had and gave a more divine and clear account of the holy Scriptures than many of our Modern Writers have done which may be the true cause of those many Controversies which hath at once obscured the Truth and put a damp upon that Divine Love which was once the glory and character of the Christian Name But this Holy Man endeavoured as doth in his Works appear by all Holy means at once to enlighten reform and renew or restore the Christianity by passing over and looking above all the Sects and Divisions that have arisen out of the dark and dismal Pit of the long Apostacy into its first and Primitive Lustre Unity Love and Peace but for a more full Answer to this Objection we refer the Readers to the Author 's own most Learned Preface to his Essay printed in his life time 7. Lastly some may yet say there are Books enough already what needs this to encrease the number there is no doubt but that there are Books of some sort a great number too many that it were to be wished they had either been stifled in the birth or being come forth the like might befal them which did those The men of Ephesus at Paul's preaching willingly exposed to the fire which were not a few nor of small value for they counted the price of them and found it fifty thousand pieces of silver so mightily grew the Word of God and prevailed Act. 19.18 19 20. But for divine and useful Books such as are the holy Scriptures of the Old and new Testament given by the inspiration of God And such as Holy and Divine Men writ in any Age since or before the Apostles such without Controversie are a great Blessing and Relief to the Minds of them that have opportunity of recess to be exercised in them But for the books of this Authour above any that I have met with that are common they may be and will be by those that with an honest and humble mind read them a means at once to bring forth the most inward mind sence and intent of the holy Scriptures as the true Food of Life to Souls So likewise to manifest the weakness insufficiency darkness and shortness of many Books writ upon or of the Bible many of which like those of Old have by their Glosses so obscured the holy Text that a Wise man observes it is much more safe to read it without their pretended help So that this Author will herein be found very serviceable to the holy Church of God dispersed now here and there in throwing off that store of Rubbish of mens inventions and imaginations cast upon them to the great let hurt and hinderance doubtless of many in their way to life 'T is true they are writ in a plain modest and humble stile and so much the better Truth needs no paint here he shall find it naked and as it is not sophisticated and adulterated with unnecessary vaunts and flourishing of words good wholesome and nourishing Food to preserve health both of body and mind that the Reader that is humble and serious will never repent him either of his time or cost in reading and procuring these Books Nay I will be bold for a Conclusion most humbly to beseech all the holy Bâ—â—thren of what Degree Order or Distinction soever they be that have a good will to fear God and keep his Commandments and love the Truth in any â—â—â—aâ—ure â—s it is in Jesus not only not to despise this stranger but receive it kindly and make it their delight for ye will find it indeed to be a blessing to your selves and to this Kingdom of which an holy Man told Edward the Confessor doubting what would betide it God had a peculiar care of it as Plato said of Socrates that he was the gift of God to Athens So especially in this Season the publishing of this Work proceeds out of the special favour of God to the whole Church and Nation for it is of an healing Nature true Balm from Gilead that acervus Testimonii that heap of Divine Records as the word imports like the confection made by the art of the Apothecary prescrib'd of God to Moses Exod. 30.5 The Oyl of Gladness the true and only Medela the Spirit of God and its Testimony for the healing of those many wounds and putrifying sores sins and sufferings in manifold and some monstrous kinds and degrees both among the Rich and Poor Spiritual and Temporal Persons and Affairs from the sole of the foot even to the crown of the head there is no soundness in it as it was lamented in Israel of old by Isaiah the Prophet Esay 1. But I will no longer by a Preface detain you wishing you a good understanding an humble and patient mind and good courage in the pursuit after those heavenly treasures of Divine Truth and Love here largely opened and offered to you which that God Almighty may grant us all to partake of humbly with you and for you prayes Your Friend and Servant R. B. Ph. Praefatio haec Imprimatur George Hooper R mo D no. Arch po Cant. a Sacris Domest 17 Novemb. 1675. Most Learned Divine and Useful NOTES and OBSERVATIONS On Certain Select SCRIPTURES OF THE New Testament Viz. MATTHEW I. XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And she shall bring forth a Son and thou shalt call his Name JESUS for he shall save his people from their sins THe Words are part of the Angels Speech to Joseph in a Dream to the same effect which God himself foretold unto our first Parents Gen. 3. The same which the Prophets have spoken of before Esai 7.14 A Virgin shall conceive and bear a Son Jerem. 31.22 A Woman shall compass a Man The same is here the Prediction of the Angel Gabriel and confirmed by a Quire of Angels Luke 2.13 concerning the Birth of Christ So that the Text is the common Voyce of God Men and Angels Wherein we have 1. A Prediction of the Birth Name and Notation of Jesus 2. Three Persons Mary Joseph and Jesus Christ himself and every ones respective Act. 1. Mary shall bring forth a
of the cup and platter he bears God's Name in a vessel outwardly clean The Prophane is a Leper unclean God is not in all his thoughts his wayes are alwayes grievous What a vain and foolish comfort therefore is that wherewith some prophane men salve themselves They are none of them that make shewes of Religion and thereupon would perswade men that they bear God's Name in their minds and hearts What a vain perswasion is this Hath not Religion an outward Form as well as an inward and must there not be confession of Christ with the mouth as well as belief with the heart if there be God in the heart he will be seen in the outward life the Light cannot be hid They had the Name of God written in their foreheads Rev. 14.1 None but ignorant men will believe that God's Name is born in the Soul when they see the Devils name carried in the Life What name canst thou bear in thy heart when thy outward life is naught Whatsoever comes out of the sack was in the sack ex abundantia cordis out of the abundance of the heart the mouth speaketh When in thy forehead is the name of Blasphemy Rev. 18. Lasciva est nobis pagina vita proba was a false speech Thus Satan deludes the Hypocrite and Prophane person The Hypocrite thinks well of himself and that he is right and bears Gods Name because he is no prophane person The Prophane person he thinks he is right because he is no Hypocrite Thus both measure themselves one by the other neither by the Word of God which saith Gal. 6.4 Let every man prove his own work Vide Castel in locum Obser 5. Learn what manner of people God's people are no vain and empty men no they have God and his fulness in them Eph. 3. Filled or filling with all the fulness of God They have his Name written on them Jehovah is the Being so that great Name signifieth not the shew not the seeming only they have his Mercy his Grace his long Suffering his Goodness his Truth in them that 's his Name for ever and ever Esay 22.17 They have his love in them Joh. 5. That is his Name 1 Joh. 4.8.16 These are the true Esseni which have their name saith Epiphanius from Jesse the Father of David Jesse is the very Being it self without fiction without hypocrisie Repreh 1. This reproves all false appearances and shews of God's Name and Godliness in us withâ—â—t the reality and truth of it such in all Ages some have been The Jews in their time had a multitude of Ceremonies wherewithal many served without love to God without Spirit and Truth which should have answered to them Joh. 5. The like we may say of the Papists yea of our selves both heretofore and even now also whenever the Name of God is not born in the Heart and Spirit all the outward shews of Religion are to no purpose without Faith Love and Mercy David in his old age was covered with clothes but received no heat till Abishag the Shunamite was brought unto the King All the covering in the world will procure no heat all the pompous Ceremonies whether used heretofore or now whether by mans Institution or Gods if no more then an outward covering it procures no heat to David No because iniquity abounds in these last dayes the love of many that 's David waxeth cold O how shall it be heated O that 's the labour of the Minister to seek out and present a chaste Virgin unto Christ 2 Cor. 11.2 All the Ceremonies in the world are not sufficient to kindle the Holy Flame of Love in the Members of Christ the True David that 's kindled when Abishag the Shunamite the Virgin Church returns unto the Father from the errour of her way When the Virgin Soul is sought out and brought to the True David then David recovers heat then the Members of the True David the Love of God recovers heat Repreh 2. Many of us who bear the Name of the Lord in an outward profession and assume unto our selves all the priviledges of such profession when yet we are not the men O how strong is the Lord to all his people He is a buckler to them that trust in him As the hills stand about Jerusalem so the Lord stands about his people Psal 125. But Amos 5.18 The day of the Lord is darkness and not light What is all this to us if we be not that people if we bear not the Name of the Lord If we bear not God in our bodies if we bear not Christ in his death and life O how rich we are in the apprehension of the Promises of God yet I fear if we cast up our accounts well we shall find our selves poor much like some who are wont to be very bountiful before they fail Like one Phainus who had his name from appearing he made great boasting what a rich man he was yet indeed he was a very poor man Rev. 3. This is not only the practice of the hypocritical men but even of prophane persons also Exhort To a most serious earnestness and sincerity in the use of God's Name 't is worthy of reverence And why then hadst thou rather seem to Be than Be indeed what thou would'st be thought to be be in earnest if the shew and form be so highly esteemed by thee how much more will the substance if thou knowest it Consider what Name thou bearest whether the Name of thy God and if so whether in vain yea or no Manoah asked the Angels name Judg. 13.18 John sent his Disciples to Jesus To enquire whether he were the Christ or no The blind receive their sight c. Many there are penitent men Disciples of John who would gladly come to Christ they enquire after Christ would gladly bear his Name canst thou answer them so As the Greeks came to Philip and Andrew desiring to see Jesus Joh. 12. Repent and amend thy life Joh. 12. Except a grain of Wheat dye c. that is Jesus Canst thou shew them Jesus in his death or life Herod spake of John He is risen from the dead therefore mighty works shew themselves in him Means Know that God sees thee Esay 29. Thou art but as the Potters clay thou dancest in a net Our Lord saw Judas his treachery all the way and hinted it to him though he thought even to the very day he had been hid The Lord will not hold him guiltless that takes his Name in vain The words which we turn to hold guiltless is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be clear from fault or from punishment And accordingly there are different interpretations of the Text. The Septuagint render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord will by no means purge the man Arias Montanus turns the word non mundificabit The Lord will not cleanse the man Exod. 37.7 Numb 14.17 Other Translations in all Languages that
extremely perplexed himself in the Exposition of it But since all Scripture was written for our learning and the Lord Jesus who delivered the Truth in the Text hath made promise of his Spirit which shall lead us into all Truth In the Name of him who spake it and through the guidance of his Spirit which he will give to all that obey him Act. 5.32 Let us assay to find out the meaning of it The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 send us back to somewhat before whereupon his speech depends and therefore the words are considerable in themselves or with reference unto the former 1. In themselves they contain the Kings Christ's general pardon proclaimed unto all men but with an exception of some from partaking of it 1. All sin and blasphemy shall be forgiven unto men 2. The blasphemy of the Spirit shall not be forgiven unto men 3. Though all sin shall be forgiven yet the blasphemy of the Spirit shall not 4. Whosoever speaketh a word against the Son of man it shall be forgiven him 5. Whosoever speaks a word against the Holy Ghost it shall not be forgiven him 6. Though whosoever speaketh against the Son shall be forgiven yet whosoever speaketh against the holy Ghost it shall not be forgiven him 7. Neither in this world nor in the world to come 8. Jesus said unto them All sin which may be referred unto every Axiom 2. With reference unto the former words v. 24. The Pharisees said he casteth out Devils through Beelzebub the Prince of Devils c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is expresly Noted by St. Mark 3.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Quaere What 1. Sin is 2. Judging Blasphemy 3. To forgive Sin and Blasphemy One thing which made this Text difficult was the not heeding of the Three Dispensations which are very evident in these two verses as also the sins committed respectively against every person The Sin here specially understood is that which is committed properly against God the Father which that we may the better know we must consider That Man by his Fall is become far estranged from his God and at a far distance from him Esay 31.6 Children that are deeply revolted Hos 9.9 compared with v. 3. for so God is a Spirit and Spiritually minded and opposite unto man who is flesh and blood and fleshly and ungodly minded And man on his part would never return and be reconciled unto his God did not the Lord extend Mercy Love and Goodness unto the fallen man were he not in Christ reconciling the world unto himself Did he not allure and draw him to himself Joh. 6.44 When therefore God the Father by his Law raised up in the Man and testifying against the Sin reproves corrects and chastens him informs and instructs him to amendment of life and man mean time neglects resists or opposeth this attraction and drawing of the Father and knoweth not that this goodness of God leads him to repentance Rom. 2. Thus men sin against the Father this sin against the Father and blasphemy is forgiven unto men the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be remitted pardoned and forgiven it signifieth also a remitting or diverting and removing the sin as Act. 13.39 So often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn remission of sin is to be understood a removal of it Luk. 1.77 Eph. 1.7 2. What is Blasphemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Blasphemy some deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an Evil Fish and an Evil Man as where the Kingdom of God is compared to a Net full of fish which being drawn to shore he gathered the good into vessels but cast the bad away Mat. 13.48 such an Evil Fish such an Evil Man is the Blasphemer But the word rather is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eustathius derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who smites another with evil reports So it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or to Blaspheme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hurt ones fame credit or reputation so though according to Analogie it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet for more easiness of pronuntiation we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth reproaching or evil speaking of Persons Things God or Man For so Blasphemy is spoken of both whether the man be in eminency as a Prince so 1 King 21.10 13. or inferiour Rom. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are slanderously reported or blasphemously being defamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we intreat 1 Cor. 4.13 and 10.30 Why am I evil spoken of yea it 's generally extended Tit. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak evil of no man 2. It 's used also of things Acts 13.45 Rom. 14.16 Let not that which is good in you be evil spoken of 1 Tim. 6.1 lest the Doctrine be evil spoken of 1 Tim. 6.1 Tit. 2.5 2 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more properly speaking against one as appears by comparing v. 31. with v. 32. It 's used more specially of God and Christ and his Spirit and so being strictly taken it signifieth either 1. detracting some thing from God Thus Rhabshakeh is said to have blasphemed when he detracted from Gods power or 2. Esay 38.20 assuming something proper to God unto a mans self Mat. 9.2 3. or ascribeing it to the Devil as Mat. 9.34 and 12.24 There are many kinds and degrees of it reckoned up despair presumption obstinacy final impenitency envy at the Graces of God's Spirit in our Brother impugning and resisting the known Truth of God the last and greatest is here understood That all sins committed against the Father have been and may be forgiven unto men it 's evident from many Scriptures I shall content my self with some few 1 Cor. 6.10 11. when the Apostle hath reckoned up a black Catalogue of sinners he tells the Corinthians such were some of you but ye are washed Gal. 5.24 having recited many sins which exclude men out of the Kingdom of God he tells us that they that are Christs have crucified the flesh with its affections and lusts so are justified and saved from all those sins The like we may say of Blasphemy that it also hath been and may be pardoned for Eph. 4.31 Let all bitterness wrath anger and clamour and evil speaking and blasphemy be put away forgiving one another even as God for Christ's sake hath forgiven you Col. 3.10 And the Apostle relates that he himself was a blasphemer but he obtained mercy 1 Tim. 1.13 By all which it 's evident that this forgiveness of all sins and blasphemies is not because the sins themselves deserve not the greatest punishment for 1 Cor. 6.19 Gal. 5.21 but because God is merciful unto the ignorant and unbelievers but they are such as return repent and believe 1 Tim. 2.12 16. Upon these terms Nebuchadnezzar an Idolater and
concupiscence and the excess of wrath when given place unto Eph. 4. Give to God the things of God even all we have and all we are 1 Chron. 29.11.12 MATTHEW XV. 19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of the heart proceed false witnessings and blasphemies I Put both these together in one Axiom though Blasphemy be properly against the Third Commandment and false witnessings against the Ninth yet because blasphemy is such a sin against God his Son and Spirit as false witnessing is against our Neighbour and because there is a blasphemy against our Neighbour as well as against God But because I have spoken lately of Blasphemy out of Mat. 12. and largely enough I shall now but touch upon it briefly and that by way of Application first then let us consider the first of these False witnessing Our Lord in the Second Table of his holy Law provides for the safety of our life by prohibiting murder by forbidding Adultery and Fornication he takes care for the orderly propagation of mankind and preservation of our chastity by inhibiting thefts he takes order for the preservation of our goods when he forbids false witnessing he provides for the safety of our name credit and reputation although the word be of larger extent As therefore Joab thrust three darts through the heart of Absolon so the evil one casts his three fiery darts into the heart of the men 1. The lusts of the flesh which we considered in Adultery and Fornication 2. The lust of the eyes which I noted in thefts and the pride of life which is a main incentive and motive unto false witnessing as I shall shew anon mean time let us enquire 1. What is false witnessing the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word signifieth a false and lying testimony A testimony or witness is the speech of him who bears witness whether it be judicially and in judgment whither he is called to speak the truth or whether it be extra-judicially as in private between man and man whether in speech or in writing In all these and many other cases the testimony or witnessing is prohibited to be false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from diminishing the speech or speaking less than is necessary for discovery of the truth The Hebrew word which answers to it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when the speech agrees not with the things 2. or when the words agree not with the heart and so is 1. properly a lye 2. or when nor heart nor words nor actions reach the end whereat they ought to aim for all words ought to be spoken to edifying 1 Cor. 14.26 And all things done in love 1 Cor. 16.14 2. False witnessings proceed out of the heart for there is a verbum mentis a false speaking in the heart Psal 10.6 11 13. whence the talk of the lips proceedeth The words of the mouth are the counterpart and representation of their idea pattern and exemplar forespoken in the heart Obser 1. The evil heart is the forge of lies and all false testimonies so much appears out of the story of Ananias and Saphira Act. 5.3 4. where the Apostle blames Ananias for giving place to the tempter in yielding and opening his heart unto his temptation Why hath Satan filled thine heart to lie to the Holy Ghost Why hast thou conceived this thing in thine heart Thou hast not lied unto men but unto God Obser 2. False testimony may be given against our Neighbour although we speak nothing of him There is an heart that gives false testimony as well as a tongue a lying heart as well as a lying tongue or lips Mat. 9.3 The Scribes said of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within themselves this man blasphemeth Obser 3. There are many and manifold false witnessings which proceed out of the heart the word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false witnessings which proceed from an envious proud evil surmising and suspicious heart and being come forth hurt our Neighbour by misjudging Mat. 7.1 Eli tells Hannah she was drunk when she prayed in her heart 1 Sam. 1.13 14. Act. 2.13 The multitude said that the Apostles were full of new Wine when they were full of the Holy Ghost That Paul was a murderer because the viper clave to his hand and because he receiv'd no hurt by it he was a God By suborning false accusing giving false sentence against the innocent the Elders and Nobles suborn Sons of Belial to testifie that Naboth blasphemed God and the King 1 King 21. going about as tale-bearers among the people Levit. 19.16 Thus the Apostle blames tatling Gossips and busie bodies who speak things which they ought not 1 Tim. 5.13 speaking fair but intending mischief Prov. 26.24 25. He that hateth dissembleth with his lips and layeth up deceit within him When he speaketh fair believe him not for there are seven abominations in his heart The Apostle summs up many together 2 Cor. 12.20 debates envyings wraths strifes back-bitings whisperings swellings tumults these are some few of the many false witnessings which proceed out of the heart all opposite unto truth which is here mainly to be aimed at Multiplex est mendacium veritas est unica Lies and false testimonies are manifold truth is one and uniform Obser 4. Hence we may learn in part to judge even of the heart it self by what proceeds from thence for Mat. 12.35 An evil man out of the evil treasure of his heart bringeth forth evil things Thus when the heart brings forth false witnessings it 's evident there is a treasure of falsehood in the heart Obser 5. Learn hence whom truly to accuse of evil thoughts murders adultery fornications thefts false witnessing and blasphemies whom else but our own selves our own false and perverted hearts our Lord speaking of the corrupt fountain of them all vers 18 19. twice names the heart as the source whence they all proceed he saith indeed that the envious man sowes his tares Mat. 13.5 which he interprets the Devil vers 39. but unless the heart of man consent to receive them they thrive not there It is true the Devil casts his fiery darts of temptations but they are quenched by the shield of faith in the believing heart He may incite and stir up he may further the sinful birth when these wickednesses proceed out of their heart but he knows not the secrets of the heart unless they be betrayed in habits and gestures in words or actions God alone knows the hearts of all the Children of men but that closet is fast lockt against his and our enemies nor can he hurt us while he is without us Quidam sentiunt sed non consentiunt impinguntur sed non expunguntur aggreditur sed non prosternitur Bernard Obser 6. Hence we learn a character of God's genuine and true people no false witnessings proceed out of their hearts they do not backbite
be a Godly man unless also he love God no more than the Devil himself can be said to be Godly who knows God better than the most learned man And therefore St. Paul though I know saith he all mysteries and all knowledge and have not Charity I am nothing 1 Cor. 13. and the reason is Cognitum est in cognoscente per suam speciem We are carried in our understanding only to the representation of the thing we know but we are carried by love into the very thing it self we love we are only imaginarily united unto the thing we know but really united and joyned unto the thing we love and therefore saith the Prophet They are become abominable according as they loved Hos 9.10 Jer. 2.5 So on the contrary saith St. Paul He that is joyned unto the Lord is one Spirit 2 Cor. 6. As a man that 's hungry may perhaps fansie a kind of satisfaction to his appetite and a man that 's thirsty may imagine a like satisfaction of his thirst but alas these are but dreams as Esay 29.8 it is not a speculative knowledge of God that will fill the hungry soul no it 's a real taste and relish of God If ye have tasted that the Lord is gracious 1 Pet. 2. And he that eateth me shall live by me Nor is it the fansie or thought of God which will satisfie the soul that is athirst for him My soul is athirst for God even for the Living God Psal 41. The soul that hungers and thirsts for God cannot be filled otherwise than with God himself as Psal 36.8 They shall be abundantly satisfied with the fatness of thine house Nor doth the Lord require only that we fear him for perfect love casts out fear whence in our Liturgy we call Gods Service perfect freedom No nor doth the Lord require a barren or dead or devillish faith as St. James calls it which yet many wholly relie on but a faith that works by Love as St. Paul speaks Gal. 5.6 Lastly for I must not stand long in gathering Corollaries observe we hence the integrity of God's Service This Commandment lest any one conceive himself exempt from 't is propounded to him by name in a manner Thou shalt love the Lord thy God c. Both 1. because God looks at a whole People or Nation as if it were but one man And 2. because obedience to Gods Commands is required of every man in particular and therefore answerable hereunto we may frame such a general Exhortation which yet may descend unto every one That we would love the Lord our God with all our heart c. And a most ample field it is wherein quaelibet herba Deum Every Creature speaks the Author of it and invites us to the love of him all the motives which I will make use of may be referred to these Two generals 1. There is nothing more just and reasonable And 2. There is nothing more profitable than to love the Lord our God 1. How reasonable and just it will appear if we consider 1. Gods merit and desert at our hands and 2. our own duty For whether we consider 1. the object here commanded to be loved and that either 1. In himself the Lord or 2. In reference unto us our God or 3. The act of loving him with all our heart the subject required to love the Lord. These and every one of these will yield us reason sufficient why we should love the Lord our God c. 1. As for the Object in it self considered it 's the Lord or Jehovah See Ains in Deut. 6.5 the Essence Nature or Being of God But when I tell you that the Essence or Nature of God folded up in the word Jehovah or the Lord is most lovely in it self it is not mine intent to wind up your thoughts to a Seraphical contemplation of the Divine Nature Such knowledge is too wonderful and denied to Moses himself though he be said to have seen the Lord face to face we must look upon it as on the Sun-beams but so as quenched in the water or as through a glass darkly yet so as the Lord himself unfolded his own Name and Nature unto Moses Exod. 34. in it self most amiable and most lovely The Lord the Lord merciful and gracious long-suffering full of Goodness of Truth keepinging Mercy for thousands forgiving iniquity and transgression and sin What more lovely than this name of Grace and Mercy to Israel to the Church of God being as yet in the nonage and subject unto many failings according to a like speech of St. John unto us and all Christians consideration in the like childhood I write unto you Children that your sins are forgiven you through his Name When the Church is grown up to riper years he propounds the amiableness and loveliness of his Essence and Nature in other Attributes as of Wisdom of Knowledge of Righteousness of Holiness of Truth of Patience of Goodness of Gentleness and the like and all to excite and stir up our Love and imitation of his most lovely Essence Nay Beloved Gods Essence and Nature is the Everlasting Fountain of all Goodness and Loveliness yea Goodness and Love it self 1 Joh. 4. whence all those drops of goodness and loveliness are distilled into the Creature there is nothing good amiable or lovely in the whole Creature whether it be Natural Moral or Spiritual which hath not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato calls it the Idea the exemplary subsistence or pattern yea the Original and Fountain of it in God himself as Honour Praise Glory Power Authority Strength Profit Pleasure in a word what ever can be called good Whence it is that no man nor thing can be stiled Essentially Naturally and Originally Good but only God Luk. 18.19 This Consideration that God is the very best Being and the Essentiator or giver of Being to every thing ought to be so prevalent with us that even for this reason were there no more we ought to love love him best and so with all our heart according to our own Rule Vt se habet simplicitèr ad simplicitèr ita magìs ad magìs maximè ad maximè if I ought to love that which is good because 't is good I ought to love that more which is better and that the best of all which is the best of all and that is God and for this reason God loves himself Vide Theol. Germ. Especially if we consider to whom he is good surely such he is to us and every one of us and therefore stiled thy God who ever thou art Whether we be considered 1. In our meer natural estate as we are his Creatures or 2. In our estate elevated above meer Nature as his new Creatures And if in our meer natural estate whence have we I beseech you that our meer natural estate to say from our selves or from any Creature or not from God I know not whether I should call it rather
which should nourish us up into the everlasting life and so little notice taken of them that so great abundance God offers of them unto all yet so few come unto them and partake of them Whence is it that there is so little love to what is most lovely so little desire to that which is most desirable so little hunger or thirst after that which can only satisfie Joh. 4. He that drinks of the water that I shall give him shall never thirst more but it shall be in him a well of water springing up to everlasting life saith the Son of God But we live as if that dreadful doom were upon this Generation which Elisha denounced against that Noble Man on whose hand the King leaned 2 King 7.2 Thou shalt see it with thine eyes but thou shalt not eat thereof Hence those are to be reproved who slight the eternal life and the means leading thereunto who despise the wisdom the truth and life of God shining forth in his Saints and Believers under the name of Morality Hence also may be reproved the unbelieving Generation who believe not on the Son of God though witnessed by Moses all the writings of the Prophets testified by John Baptist here in the Text nay though confirmed by those works which the Father gave the Lord Jesus to do even for this very reason to beget faith in us all those miraculous works mentioned by the Prophet Esay as evident characters of the Son of God Isa 35. Hence likewise they are worthy reproof who make very diligent enquiry into the Word of God in Old and New Testament and spend much time in hearing the Word yet after all this inquisition after all this diligent search made believe not in the Son of God that they might have the eternal life This extreme curiosity and lost labour our Lord blames in the Jews Joh. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye search the Scriptures the words are not imperatively to be read but indicatively and in them you think to have eternal life and these are they which bear witness of me but you will not come unto me i. e. believe in me that you might have life Surely unbelieving men shall not understand they either distrust the power of God or the wisdom of God who knows all things and those which are needful for us or they credit not the will of God which is our holiness or they mistrust the goodness the righteousness and truth of God who is faithful Be we then exhorted to come believe drink of the living waters receive the holy spirit feed upon living bread the Eternal Word of God by which man lives partake of the life the righteousness the kingdom of God our righteousness life and salvation 't was his last word on the Cross Sitio I thirst and 't is the last exhortation Revel 22.7 The Spirit and the Bride say come and let him that heareth come and let him that is a thirst come and whosoever will let him come and take the water of life freely Now Christians shall judgement run down like water and righteousness like a mighty stream Amos 5.24 Shall the spirit of God be promised and be poured upon all flesh Shall the most precious promise be made that we shall be partakers of the Divine Nature Shall all these be exposed and freely offered unto every one and shall we have no share in them Where these are not there is no satisfaction but even as a hungry man dreams that he eateth and behold he is empty still Let us be perswaded to believe on the Son of God the greatest Motive in the whole Scripture is in the Text the Promise of the everlasting life All the whole New Testament was written for this end Joh. 20.31 These things are written that ye might believe that Jesus is the Son of God and that believing ye might have life in his Name However whether we believe or no 't is upon Divine Record the Scripture affords signs Mar. 16.17 These signs shall follow them that believe in my Name shall they cast out Devils and shall speak with new tongues They shall take away Serpents and if they shall drink any deadly thing it shall not hurt them they shall lay their hands on the sick and they shall recover So Joh. 7.38 He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living waters And Joh. 14.12 He that believes on me the works that I do shall he do and greater works than these shall he do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sounds thus But he who disobeyeth the Son shall not see the life where we must enquire what it is to obey or disobey the Son and what it is to see life Negatives are measured by their Affirmatives that therefore we may know what it is not to obey the Son we must first enquire what it is to obey him Who Phil. 2.8 humbled himself and became obedient unto the death even the death of the Cross To obey the Son then is to comply with his Will and submit unto the doing of it as to deny our selves take up our Cross and follow him Not to obey the Son therefore is contrary to all these Now then from this opposition between him that believeth on the Son and him that obeyeth not the Son it 's clear and evident that the true Christian Faith is the obedience of Faith that is to say such a Faith as puts the Believer upon acts of obedience whence it is that the Holy Ghost in Scripture useth Faith and Obedience the one for the other Yea it cannot be but where there is a true belief it must produce obedience though be it so that saving Faith is an assent or consent of the heart Jam. 1.22 Be ye doers of the word and not hearers only deceiving your own souls The Gospel of Jesus Christ the Son of God is a Doctrine of Obedience We have here then that which we read in other words Mar. 16.16 He that believes and is baptized shall be saved but he that believeth not shall be damned 2. He that obeyeth not the Son shall not see life The life is here the same with what in the former words is called the Everlasting Life That we may know what it is not to see this life We know the positive first what it is to see this life by seeing life we are not to understand the exercise or act of our outward sense but by seeing we understand the true knowing and enjoying that life not as our Lord said to the Jews Ye have seen me and not believed but as ye read 1 Pet. 3.10 He that will love life and see good dayes let him refrain his tongue from evil and his lips that they speak no guile 1. The reason of this is in regard of the double object in the Text the Son disobeyed the Life denied to be seen 2. In regard of the persons disobedient unto the Son and denied
negligunt Common things are neglected that which all take care of is neglected of all I speak now of his particular coming unto every Believer who according to that order which God hath put in things hath first in him an earthly nature and then an heavenly he beareth first the earthly image and then the heavenly he is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which the Apostle speaks 1 Cor. 15.45 49. And this may be one Reason of this Point Gods method in regard of the natural Adam 2. Another may be in regard of the sinful Adam For whereas the Lord had made our nature good and very good and had sown the seed of eternal life in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the envious man the Devil sowed his tares he hath interposed his sinful and wicked nature and this hinders the heavenly man from his coming and makes him future and to come unto us Observ 1. Whence behold O man a threefold Adam and that in thy self according to the Scriptures Two of these ye have together 1 Cor. 15.47 The third ye have 2 Thes 2.3 called expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sin and this is proved by what I told ye before That sin is the child of the Devil Jam. 1.15 For so he is here called the son of perdition Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.11 Why but this you will say is Antichrist the very same But I speak not here of any outward Antichrist St. John tells us there are many and therefore no doubt but there is one yea and a great one at Rome yea and every where where Christ the second Adam is opposed in his Rule and Government This inward Antichrist is he that makes the Antichrist at Rome and all other Antichrists in the World This is he that opposeth himself against the Christ of God in us and exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all that is called God Now who is called God The Rulers of the people are called Gods Exod. 22 28. the Gods Act. 23.5 The Ruler of the people And I have said ye are Gods The Rulers then are called Gods And therefore that spirit within us that exalts it self and raiseth up its self above Rulers and Governours that is the spirit of Antichrist exalting its self under pretense of Religion above Rulers and Governours This was figured by the Prince of Tyrus Ezech. 28.2 What is the Seat of God here or the Temple of God 2 Thess 2.4 but your bodies your hearts your spirits 1 Cor. 3.17 which temple are ye And 1 Cor. 6.19 Know ye not that your bodies are the Temples of the holy Ghost Now how did the Prince of Tyrus or how doth Antichrist sit in the seat of God or the Temple of God but as the same proud spirit is ambitious even like Lucifer his father to rule in the hearts of men to domineer over the consciences of men to force men to think what he thinks to believe what he believes to bind that spirit in us Where the spirit of God is there is liberty 2 Cor. 3.17 This is not the spirit of the heavenly man acting in the Apostles of Christ O no They never were ambitious of any such Authority 2 Cor. 1.23 24. Where the Apostle seems most to take upon him yet even here Not that we have dominion of your faith O no that 's the property of the spirit of Antichrist to rule in the hearts of men and usurp the Throne of God Nor let any man think that this is peculiar and proper to the Church of Rome and the Roman Antichrist The spirit of Antichrist can disguise it self like Proteus or Vertumnus into manifold shapes Sathan can transform himself into an Angel of light and so his Ministers 2 Cor. 11.14 15. But however he cross himself yet where-ever in what Church soever there is an ambitious spirit desiring to rule in Gods Temple the hearts and consciences of men we may conclude for certain that is the spirit of Antichrist even like his father Lucifer Esay 14.13 who takes up the same resolution And therefore Esay 25.7 it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering covered and the veil veiled Marg. And the Apostle calls it the mysterie of iniquity working 2 Thess 2.7 This is the third Adam that man of sin interposing himself between the first Adam and the second that is to come Observ 2. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is to come after the earthly Adam The first man Adam a living soul the second Adam a quickning or enlivening spirit Hence it is that Christ is propounded to us as future Thus he is called the desire of all nations Hag. 2.7 The desire of all nations shall come The hope of all the ends of the earth Jesus Christ that is our hope 1 Tim. 1. Psal 65.5 The hope of Israel the Saviour Jerem. 14.8 and 17.13 Gen. 49.19 where we say the people shall be gathered V. L. hath Expectatio Gentium and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expectation of the Gentiles The promised seed And hence it is that the condition of those who live yet under the Law is described by waiting for and expecting of Christ Psal 25.5 On thee do I wait all the day Mich. 7.7 I will wait for the God of my salvation Esay 40.21 They that wait upon the Lord shall renew their strength i. e. by Christ So Psal 59.9 because of his strength I will wait on thee so they are called a Generation of seekers Psal 4. Luk. 2.25 Simeon was a just man and devout waiting for the consolation of Israel Joseph waited for the kingdom of God Luk. 23.5 Yea they to whom Christ is come and with whom they have fellowship according to the flesh they yet expect further communion with him in the Spirit 1 Cor. 1.7 ye are not behind in any gift waiting for the coming of our Lord Jesus Christ This he speaks to those who had already fellowship with him vers 9. So Gal. 5.5 We through the spirit wait for the hope of righteousness by faith What else means our Lord Luk. 12.35 36. Let your loyns be girded c. What else mean we when we say 1 Cor. 11.26 until he come That we bear about in our bodies the dying of the Lord Jesus c. 2 Cor. 4.10 11. Heb. 9.28 Unto them that look for him he shall appear the second time without sin unto salvation Doubtless neither was it the Apostles intention nor our Lord's to put those to whom he spake or they wrote or us in vain hope of that which should never come to pass but assure all that they who expected him should not hope in vain Observ 3. Since Christ is the Truth here typified by Adam he must in reason be more excellent than Adam Thus the same Christ is typified and signified by Joseph Moses Josuah David Solomon c. All which are Types of Christ who is
meditate on c. And shall we think thou lovest the Law when thou thinkest of it but one day in a week Means Pray to the Lord. Thou art good and doest good O teach me thy statutes Psal 119.68 This discovers the false judgement of evil and lawless men both of things and persons of things they call good evil and evil good they speak evil of things that they know not so of persons Some said of our Lord He is a good man others said he perverteth the people No wise man will esteem himself by the judgement of evil men the Law is the measure of goodness to the Law to the Testimony Let every man prove his own work proving and trying is by a Rule Gal. last NOTES AND OBSERVATIONS UPON ROMANS VII 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know that the Law is spiritual THis Epithet or Adjunct of the Law qualifies the inward man The words are considerable 1. in themselves 2. in relation to the former In themselves they contain these two points 1. The Law is spiritual 2. We know that the Law is spiritual 1. The Law signifieth not only the Ceremonial Judicial and Moral Law but all what ever Ordinances Statutes Judgements Commandments Decrees c. have gone forth from the holy God the Law-giver even from the beginning whatever doctrine or institution it 's called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint and our Apostle here render by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law what ever that Law in the latitude and extent of it is it 's spiritual The Spirit is sometime opposed to the flesh letter 1. To the flesh as in the next words so spirit and flesh are opposed as weak and strong Isa 31.3 1 Cor. 3. 2 Cor. 10.4 The weapons of our warfare are not carnal or weak but mighty through God 2. It 's opposed sometimes to the Letter 2 Cor. 3.6 God hath made us able Ministers not of the Letter but of the Spirit In both these respects the Law is Spiritual both as Spiritual is opposed to the flesh and as it is opposed to the Letter For our better understanding of this we must know that the Law being our guide and schoolmaster unto Christ hath in it accordingly a letter proportionable to the flesh of Christ and a spirit proportionable to the spirit of Christ And as the letter of the Law so the flesh of Christ tends to the death of sin so the spirit of the Law or the spiritual Law the spirit of Christ tends to the quickning and enlivening of the inward man of God in Jesus Christ according to the spirit for the letter killeth namely sin in the man but the spirit quickneth or giveth life 2 Cor. 3. And as Christ was partaker of flesh and blood that he might die and arise again by the quickning spirit Heb. 2. So the believers in Christ out of the obedience of faith become conformable unto the death of Christ and by the power of his spirit are raised unto newness of life Now that the Law is spiritual appears by manifold proofs such was the Law of Circumcision so expounded by Moses Deut. 10.16 So was the Law of the Passover and was so expounded by St. Paul 2 Cor. 5. so is the whole Ceremonial Law and Judicial also as hath been shewed in part and the Moral Law too which in special is here said to be spiritual this was meant Exod. 32.15 where we read the Tables were written on both their sides on the one side and on the other were they written so was Ezechiel's Roll written within and without Ezech. 2.10 and St. John's Book Rev. 5.1 The outside is the Letter the inside is the Spiritual meaning of it And David is so to be understood when he saith Thy righteousness is an everlasting righteousness and thy Law is the truth Psal 119.142 for whereas the figurative righteousness of the Ceremonial Law is not a righteousness which lasted for ever but until their types were fulfilled the spiritual and inward righteousness in them and all other Laws that is for ever and thy Law is the truth i. e. it is spiritual for the Spirit is the Truth 1 Joh. 5.6 The reason why the Law is spiritual is considerable 1. Partly in regard of the Law-giver 2. Partly in regard of the object unto whom the Law is given 3. Partly in respect of the end whereat the Law aims in regard of sin to be discovered by the Law 1. In regard of the Law-giver He is a spirit Joh. 4. and he wrote the Law with his finger and gave it unto Moses Ezod 31. he wrote it with his finger i. e. with his spirit as one Evangelist interprets another If I by the spirit of God cast out Devils Matth. 12.28 with St. Luk. 11.20 If I with the finger of God cast out devils Now since God himself is a spirit and will be worshipped according to himself that Law of worshipping whereby the man worships his God must have some proportion unto him and be also spiritual This Law therefore is directed unto the spirit of the man the highest and most noble part of the man which the Lord had made capable of such a Law by breathing into his nostrils the breath of life Gen. 2. and 3. This is necessary in regard of Gods end in giving his Law for as the Platonists themselves could say it is impossible that the man should otherwise live unto his God or understand the mind and will of his God unless he had such a principle imparted to him by the God of life So Paul tells us Act. 17.28 In him we live and move and have our being As the carnal Commandment is needful for the discovery of the carnal sin so the spiritual Law is necessary for the discovery of the spiritual sin since by the Law is the knowledge of sin It was necessary there should be a spiritual Law for the detection of spiritual wickedness in heavenly things yea for the conquest of it for spiritual things whether good or ill they are strong and by how much the more spiritual the more strong the good God would not be wanting to any Since therefore many live according to the flesh and are carnally minded there is a carnal Commandment for them sith others are spiritually minded there is also for them the Law of the spirit of life that is in Christ Jesus our Lord Rom. 8. This was figured by the Queen of Sheba's coming to Solomon Sheba is in Arabia where the Law was given she came to Solomon to be resolved of her hard questions It was the custom of the East when people met together to propound hard questions in nature not as now when men meet they cannot part without tipling she propounded her hard questions See Georg. Ven. 230. b. 283. a. The Lord came from Sinai and arose up from Seir unto them He came with ten thousands of his Saints from his right hand went a fiery
and excellent new things are present in regard of time and therefore the LXX render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth now or at this present time For this is the day which the Lord hath made Psal 118.24 The new day of Grace when all things become new a Psalm proper for the New Day of Grace and proper for the entertainment of the New Man the new King when he came to Jerusalem in triumph and the people sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the next words to those I named in the Psalm Hosannah save us now O Lord whereby the Scribes and Pharisees knew the people ascribed to Jesus the honour of Christ the Messiah the New Man And so much for proof also of the third Point If we now enquire into the reason of all these truths Why the Lord shews these true these excellent these present new things unto us and bids us behold them It is not from any merit of ours but from his own love to the New Man in whom he is well pleased and from his free Grace Love and Mercy in Christ the New Man to his New People And into this reason the New Man resolves his Fathers Revelation of these new things unto his new People Matth. 11.25 26. I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast reveiled them unto babes Even so Father why for so it seemed good in thy sight And for the very same reason and for the performance of his own gracious promise in the new Man Christ and for the love he bears to those excellent new things and for his Love Grace and Mercy which he bears to his new people it pleaseth him and it seems good in his fight to make them partakers of these true excellent and present new things and to make all things new to them So saith the Wiseman Prov. 22.21 Have I not written to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tripliciter threefold So the LXX the Vulg. Lat. and Vatablus Have I not written to thee three ways in the Law Prophets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contain Job the Psalms and Solomons writings That Solomon may speak here in the person of God Have I not written to thee the secrets of the Trinity and as we turn it Have I not written to thee excellent things or rather according to the word thrice excellent things In counsels and knowledge that I might make thee know the Truth or certainty of the words of Truth I have written unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great things the honourable and excellent things of my law Hos 8.12 confer Mich. 6.8 And thus ye have heard how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold hath pointed us to the truth excellency and presence of these new things with the reason of them and so discovered unto us the aim of them 2. It points us also to our Duty which will appear in the special use and application of these three points of Doctrine unto our selves And first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold These new things are certain faithful and true 'T is useful for Instruction and Reprehension 1. This discovers unto us one principal ground of the Christian Religion The divinity of Christ Esay 65.15 16 17. The Lord God shall call his servants by another name or new name as before i. e. by the name of Christians as Act. 11.26 That he who blesseth himself in the earth shall bless himself in the God of Truth and he that sweareth in the earth shall swear by the God of truth for behold I create new heavens and a new earth c. He who is called by this new name the Christian Man that blesseth himself shall bless himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the God of truth or the God Amen as Christ is called as elsewhere so Apoc. 3.14 Thus saith the Amen the Faithful the true Witness Thus when often in the Gospel we have theâ— words Verily verily I say unto you it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Truth of truth say unto you it may as well be understood to be the name of Christ as to be a firm asseveration as some conceive And I have heard of an old Latin Translation that hath it Veritas veritatis Truth of truth for as the Son of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 1. The brightness of his Fathers Glory or as we have it in the Nicene Creed Light of light for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Helenistical notion signifieth Light so may the same Son of God be also as truly called Truth of truth or the God Amen the God of Truth or Christ himself who is the Truth Joh. 14.6 2. It points us to the principal object of our Faith these true and certain new things thus our Saviour argueth Joh. 8.46 If I tell ye truth why do ye not believe me Truth requires belief the firm foundation of our Faith Heaven and Earth shall pass away but my words shall not pass away Matth. 24.35 3. It discovers the great Grace and goodness of our God who reveils his Son the new Man in his new People Gal. 1.15 and all new things to them 2. As for Reprehension 1. It reproves those who believe not these certain new things or if they believe some of them yet not all but pick and chuse what they will believe Such are they who will believe nothing but the promises of God or only the dignity of these new things not the duty they require not considering that every word of God is true whether it be a Commandment oâ— a Prohibition or a Commination or Narration or a Testimony or what ever word of God it is 't is true and to be believed as well as the promises of God 2. It reproves those who are offended at such as shew them and cause them to behold these â—â—â—tain new things such were the Galatians ungrateful men Am I become your enemy because 〈◊〉 you the truth saith St. Paul Gal. 4.16 a most unreasonable thing because Truth in it self is most amiable but Veritas lucens amatur redarguens odio habetur Truth in the abstract in it self considered it 's most lovely but when it reproves us then we hate it and him that shews it to us As he that hath lain long in a deep dark dungeon though he truly say with the Wise Man surely the light is good and it is a pleasant thing to behold the Sun yet if after long continuance in that thick darkness one should shew him the light though but of a small candle he would be ready to put it out and fly in his face that brought it Thus the Athenians brought Paul unto Areopagus the highest Court in Athens to examine him what his New Doctrine was because he taught these true and certain new things Jesus the new Man and the resurrection from the dead Act.
is in the Margin and not as it is in the Text of our last Translation And truly any unprejudiced and indifferent Reader can understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of God that brings salvation no otherwise to be construed than with the words following that brings salvation to all men Piscator was so far convinced of it that he turned the words Gratia Dei salutifera quibusvis hominibus And the French Bible has the words so only in the Margin they qualifie all men with this limitation of what state or condition soever so Diodati qualifies the words but grants the construction of them And although the Low Dutch Bible have the same Translation with ours yet it puts the other in the Margin as ours have done And the Syriack Interpreter the Tigurin Bible the V. L. Paguin Castellio and Vatablus have Salutaris omnibus hominibus or salutifera omnibus hominibus or cunctis hominibus and Tremelius and Beza have the same structure of the words only Beza qualifies and limits omnibus with quibusvis but they are all convinced of the syntax and structure of them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutaris or bringing salvation must be joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men yea if we take a view of all our English Translations we shall find that Tyndal renders the words thus The Grace of God that bringeth salvation unto all men hath appeared so Coverdale There hath appeared the Grace of God that is healthful unto all men so three more English Translations beside that of Geneva which renders the words thus The Grace of God that bringeth Salvation to all men hath appeared only they limit the Generality to Genera singulorum in the Marginal Note where they say of what condition or state soever they be Another Reason may be taken from the Analogy that this place holds with other Scriptures where S. Paul saith God would have all men to be saved and come to the knowledge of the truth So 2 Pet. 3.9 The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance The coherence with the former words prove this for whereas the Apostle had exhorted Titus to teach such Doctrine as might heal all sorts of people old and young bond and free he shews that there is sufficiency of saving Grace for all for saith he The Grace of God that bringeth Salvation to all men hath appeared The Grace of God here understood is the Grace of Repentance and Faith in the Lord Jesus Christ This is the beginning of the Gospel of Jesus Christ preached by John the Baptist for thus John signifies Gratia Domini the Grace of the Lord and the Sum of John's Doctrine is Repentance towards God and Faith in our Lord Jesus Christ the Apostle gives us this Breviate of it Acts 19.4 then said Paul John verily baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus And the Summ of that Doctrine which he himself preached both to Jews and Gentiles Acts 20.21 is the same Testifying both to the Jews and also to the Greeks Repentance towards God and Faith towards our Lord Jesus Christ This Grace of God brings Salvation the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutaris or salutifera saving or which hath a power to save now Salvation is a relative word 1. In regard of the term à quo it is from sin and all the effects of it 2. In regard of the term ad quem unto God and his Righteousness his Wisdom his Truth c. This Grace of God brings Salvation unto all men that this is the true reading of the words I have shewn Now the Reason why the Grace of God brings Salvation unto all men appears from consideration of all men in misery lost and wanting Salvation And the God of all Grace hath concluded all men in unbelief that he might have mercy upon all Rom. 11.32 and Salvation it self is a common Salvation Jude Verse 3. 1. Hence it appears and follows undeniably that whosoever is saved he is saved by Grace 2. The Grace of God does not teach us to imagine feign or believe that Christ hath lived his life for us so that we need not to live it our selves 1 Pet. 2.24 He bare our sins in his body on the Tree that we being dead unto sin might live unto righteousness we must live this life our selves 3. If the Grace of God that bringeth Salvation to all men teaches us to deny ungodliness c. and to live soberly c. What is that which teaches men to love themselves to be proud boasters c. to live intemperately unjustly ungodly Surely because the wise man tells us that Good is set against evil Ecclus. 33.14 So as the Grace and goodness of God teaches men to live soberly c. so it is the Gracelesness envy and malice of the Devil that teaches men intemperance unjustice and ungodliness and as the Grace of God brings a saving power to keep men from ungodliness and worldly lusts and to preserve them unto the Kingdom of God so is it the envy and malice of the Devil that teaches men to deny the power of God and godliness Note hence the riches of Gods Grace how rich he is towards all men who call upon him 4. Hence we understand who are the true learned men who else but they who have learned the Grace of God that teaches all men A man may read much hear and know much and so become wise and learned with other mens Learning but what benefit hath any man of this if he become not wise for himself If he be not sober just to his Neighbour and pious to his God All his Learning renders him so much the more like the Devil who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only a Knower not a doer of what he knows all the knowledge they have be it never so profound while they yet live in their sins will not reach to the Divine Truth Dan. 9.13 As it is written in the Law of Moses all this evil is come upon us yet made we not our Prayer unto the Lord our God or entreated not the face of our God that we might turn from our iniquities and understand thy truth Prov. 22.20 Have not I written to thee excellent things in counsels and knowledge Yea by how much the more they excell in other Learning while they have not been taught to deny ungodliness c. by so much the more fit instruments are they for the Devil to act by see this in the High Priests Elders Scribes and Pharisees who of all the world knew more of Gods word than these And who greater enemies of the Grace of God than they were They were of all other the most active in opposing Christ the wisdom of God c. Job
are comforted and strengthened according to their Faith Quicquid recipitur recipitur ad modum recipientis as our Lord saith according to thy faith so be it unto thee And this is the reason why some are more and more confirmed who hear the word others not so according as the Word is preached and received with more or less Faith Observ 9. The doctrine of Faith and good works in Christ Jesus is to be taught and confirmed again and again it cannot be too often ingeminated nor too earnestly pressed and urged Hence it is that we find this doctrine so often in Scripture as Matth. 5.16 17. Joh. 15.8 Gal. 5.6.6.8 9 10. Ephes 2.9 10. 1 Tim. 2.9 and 5 11-16 and 6.16 17. Jam. 2.14 1 Pet. 2.12 beside many other places Look from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Amen from the beginning of the Word to the end of it and see whether any thing more yea any thing else be commended to us than Faith Hope Love Meekness Patience c. the faith and obedience of Abraham the patience of Isaac the humility of Jacob the meekness of Moses c. Now to believe that all these are so wrought by Christ that they were not to be done by us and that by such a Faith we shall be saved it 's a short cut to salvation who ever first found it Observ 10. The Pastors and Teachers of the Church are set over believers more specially to instruct and feed them Joh. 21.14 15 16. Act. 14.21 22 23. Ephes 4.11 12. though they ought to endeavour the conversion of others also 1 Cor. 14.24 25. If there come in one who believeth not or one unlearned Object None are to be stirred up immediately to good works but they who are already believers what shall become of others They are first to be exhorted to repent ravel all their works of disobedience and believe and then to do good works Matth. 3.8 John Baptist exhorts the generations of Vipers to bring forth fruits meet for repentance and the reason is none but believers only can please God or bring forth good works acceptably by Jesus Christ Hebr. 11.5 6. Joh. 15.4 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithful saying and the Apostle wills that Titus affirm these things constantly that they who believed God should maintain good works These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying some render indubitatus sermo an undoubted speech others a true saying Castellio certa res est it is a certain thing all which amount unto the same sence The words may be understood either to belong to vers 7. and so they are a seal to the doctrine of Justification And thus Martin Luther and the Low Dutch Translations and Coverdale apply them to the former words Luther was no good friend to works Or else they belong to the eighth vers and commend unto us as a superscription of the Epistle that necessary saving doctrine of Faith and good works and thus the most understand them The words are true in Thesi and Hypothesi 1. The Word of God and the Doctrine of his Christ such as this is is an undeceivable true and faithful Word in what kind soever it go forth It is no cunningly devised fable 2 Pet. 1 16. but a sure word vers 19. The testimony of the Lord is sure Psal 19.7 These sayings are faithful and true Rev. 22.6 This is true of Gods Commandments and Testimonies Psal 119 86.138 Isai 25.1 This is true of his promises 2 Cor. 1.20 Psal 12.5 6 7. This is true of his warnings and threatnings Exod. 9.18 19. Hebr. 10.30 The Reason is the truth of a Testimony depends upon the faithfulness of him who testifieth it which is the Lord himself Numb 23.19 Rev. 1.5 and 3.14 Christ is Amen the faithful witness called Isai 65.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Amen Observ 1. Whence appears the difference between the word of God and the word of Man Rom. 3.4 5. Observ 2. This discovers their vain hope who dream that the comminations and threatnings of God shall not be executed Exod. 9.19 20 21. whence came the first fall and mischief upon Mankind was it not from hence they believed not the threatnings of God Gen. 3. Observ 3. The Messengers of God who are sure that they bring his Word according to the letter and mind of God may command the same in that name to others both teachers and hearers as St. Paul here doth and elsewhere Rom. 11.13 and St. Peter 2 Pet. 1.16 Psal 19.7 and 119. per totum Prov. 30.5 Exhort Let us believe the Lords Commandments commended every where unto us as righteous faithful and true Psal 119.18.66 68.138 Let us believe the Prophets as Hezekiah as Paul exhorted Agrippa yea let us believe the whole word of God Psal 18.30 Prov. 30.5 Let us believe his promises as Abraham and Sarah did Rom. 4.20 Hebr. 11.11 Let us tremble at his threatnings as Josiah did 2 King 22.11 12 13. Isai 66.2 2. The words are true in Hypothesi the Apostle useth this Proem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but three times in all his Epistles 1. 1 Tim. 1.15 where he speaks of the undoubted mercy of Christ towards men who find themselves lost forlorn and miserable repenting of what is past and desiring to be purged renewed and saved for the time to come 2. The second place is 2 Tim. 2.11 12 13. where he declares the condition upon which we are to expect from Christ Life and Salvation 3. The third and last is here in the Text wherein he shews the way to both to accomplish the condition and to obtain Salvation There are not three more important truths in all the Apostles writings nor any one more necessary to be regarded in their due place than this in the Text. Now that it is such a faithful saying will appear by the parts of Gods Word c. See Notes in Jam. 1.22 Observ 1. The Apostle calls this Doctrine touching faith and good works a faithful saying whereby he implyes that good works have faith for their principle and that all good works proceed from an operative faith whence the true living faith and obedience of faith are all one Rom. 1.5 and 16. yea faith and obedience are ordinarily taken one for another See Notes in Jam. 1. Observ 2. The Apostle calls this necessary Doctrine of Faith and Works as also the other two yea and all and every other point of Doctrine may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or saying of faith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a demonstrative speech not such a saying as may be made good by demonstration although there be in Scripture no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no saying which is against reason yet the wisdom of God propounds divine truth to our faith as a divine testimony not to our Reason as a demonstration lest our obedience should be finally resolved into our Reason which utrinque valet and it 's most
15.1 2 3 4. I declare unto you the Gospel c. Which who can consider without indignation if he take notice of this bold Age when men vent their own Opinions with such confidence as if they spake nothing but the lively Oracles of God yet without any proof or evidence out of the Word of God Yea and which is the more to be wondered they meet with some as credulous as they are confident who believe them upon their own single naked testimony and swallow all down for Gods Word which God knows much of it is not so but their own imagination Such a conspiracy the Prophet Jeremiah tells us there was beteewn the Prophets and People in his time the Prophets prophesie lies and the people would have it so Jer. 5. ult The noble Bereans were of a better Spirit Act. 17.11 and such I hope ye are of The proof of this Conclusion is contained from the 5th vers to the end of the Chapter Those most excellent names and more excellent than any of the Angels are taken from his Being 1. He is the Son of God vers 5. 2. God himself whom the Angels must worship vers 6. 3. The Anointed King vers 8 9. 4. The Lord the Creator vers 10. 5. The Eternal God vers 11 12. 6. The Son of God sitting at the right hand of the Father vers 13. All these excellent names are illustrated by the inferiour condition of the Angels as I shall shew in the prosecution of these glorious names in particular The Testimonies which prove Christ's excellent Names declare his preheminency above all the Creatures of all the three several worlds 1. Above those of the Angelical world vers 5-9 2. Above those of the visible world vers 10 11 12. 3. Above those of the Divine or Godly world vers 8. Before we yet come to the particular handling of any of these Testimonies I shall propound unto your Observation what may generally be collected from them as useful unto us 1. Since the Apostle proves all things by testimonies of Scripture alledged out of the Old Testament observe we that matters of meer Faith Divine and Spiritual are hard to be proved by meer reason or argument of that nature for matters of Faith transcends the natural comprehension and therefore our Apostle when he speaks of the Creation although there are great arguments to prove it taken from Reason yet because they were but Reason and nihil est tam ratione firmum quin vi rationis infirmari possit saith Mirandula Therefore he leaves it not unto us as evidenced by the force of reason But by faith saith he we believe that the worlds were made by the word of God Heb. 11.2 Humane Testimonies sometime fall short of Tâ—uth either because men oftentimes are deceived or mistaken in the things which they affirm for want of clear understanding or else falsifie and deceive others for want of integrity faithfulness and conscience But proofs taken from Divine Testimony rightly understood are of great validity as proceeding from him who is most wise and infallibly understands and most faithful and sincerely utters the truth in all he testifies 3. Hence observe that the Books of the Old Testament alledged of our Saviour are most authentick 4. The Jews or Hebrews are to be convinced out of them especially and for that end the Apostle cites them 5. Mens writings though never so prophetical or Apostolical in maâ—teâ—s of Faith are to be confirmed by the Scriptures of foregoing Prophets and Ministers inspired of God For our more distinct proceeding in the handling of these Testimonies 1. They either prove the consubstantiality and coessentiality of God the Son with God the Father verse 5-9 Or 2. Their coequality of power and operation verse 10. Or 3. The coeternity of God the Son with God the Father verse 11 12. Or 4. The coequality in dignity verse 13. 1. The first kind of Testimonies are either spoken by God the Father touching his Son Or else 2. They are alleged by the Prophet and Minister of God touching the Son of God The former are contained in verse 5 6. which are three 1. In the first the Father owns and acknowledgeth the Son Thou art my Son c. 2. In the second the Father professeth and promiseth his love unto his Son I will be to him a father c. 3. In the third the Father commands due honour to be given unto his Son Let all the Angels of God worship him Begin we then with the first wherein the Apostle proves the Sons coessentiality with the Father out of Psal 2.7 Herein two things are considerable or the Text two ways to be handled 1. Negatively God the Father hath not said this to any of the Angels Thou art my Son this day have I begotten thee 2. Affirmatively He hath said this to his Son 1. He hath not said it to any of the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The interrogation includes a strong denyal Reason 1. In â—egard of God he could not speak it of any created Angel he is the God of Truth because he could not speak it truly of them 2. In regard of the Angels this speech could not accord with their Nature and Being being created and finite 1. Observe first There is a plurality yea a multiplicity of Angels Gen. 32.1 2. The Angels of God met Jacob and Jacob saw them and said this is Gods host and he called the name of that place Machanaim i. e. two Camps or hosts one of the Angels of whom he saith This is Gods host the other of Jacob and his Company This ye read also 2 King 6.17 When the eyes of Elisha's servant were opened he saw the mountan full of horses and chariots of fire round about Elisha Of such Chariots the Psalmist speaks Psal 68.17 The chariots of God are twenty thousand even many thousands of Angels How many thousands the Prophet Daniel tells us Dan. 7.10 Thousand thousands ministred unto him and ten thousand times ten thousand stood before him The Son of God upon his Prayer unto his Father could have obtained more than twelve legions of Angels But these Scriptures though they mention exceeding great numbers yet numbers and so finite Heb. 12.22 We read of an innumerable company of Angels Observ 2. There are differences and degrees among the Angels 1. There are different sorts Dionysius Areopa tells but how warrantably I know not that there are nine distinct sorts of Angels which he reckons up thus 1. Seraphims 2. Cherubims 3. Thrones 4. Dominions 5. Vertues 6. Powers 7. Principalities 8. Archangels and 9. Angels Gregory and others of the Fathers follow him He takes Angels here for one certain species or kind of Angels which seems rather to be the common name of all those holy and blessed Spirits though sometime it may seem to be distinguished from other sorts and make one subordinate and distinct species I do not remember the Old Testament mentions any sorts of
saw So God reveiled his will to his servant Moses who gave testimony to the words of God which he had heard and which were to be spoken unto the people This no doubt is a good sence but the same which may be given of all the prophets and Apostles writings for they received of the Lord what they testified unto the people in their several and respective ages So Esay 1.1 Jer. 1.2 Hos 1.1 Joel 1.1 c. What I received of the Lord saith the Apostle I declared unto you 1 Cor. 11.23 and 15.1 and there is the same reason of all as St. Peter speaks generally 2 Pet. 1.21 So that according to this sence here is nothing singularly belonging unto Moses for what he did in his generation the rest of the servants of God did also in their respective generations But here no doubt the Apostle intends to deliver some singular thing which was more proper and peculiar unto Moses who is commended as Gods principal servant who was faithful in all his house for in this Chapter his main drift is to compare Christ with Moses Wherein two things are contained 1. The things which Moses wrote and did were afterwards to be spoken of 2. Moses was faithful as a servant for a testimony of these things which afterwards should be spoken of In this verse are compared Moses the servant faithful in his Masters house and Christ the Son faithful over his own house Moses darkly and obscurely prefiguring and Christ more clearly and openly explaining So Erasmus paraphraseth Moses typos tantum ac umbras rerum adferebat earum quas post Christus erat explicaturus And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be spoken of the Septuagint use in answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to open and explain as also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophesie Esay 30.10 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 40.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The things which Moses wrote and did were afterwards to be spoken of The Reason may appear partly from the consideration of the things to be spoken of they are spiritual therefore mystically delivered by Moses And there was a necessity they should be so for whereas spiritual things c. See Notes on Matth. 13.11 2. The persons to whom they were at first spoken by Moses were in the state of servants who knew not their Masters will Joh. 15. they to whom they were to be spoken were friends to whom all secrets were to be reveiled The Lord in Wisdom reserves the principal wisdom until the time he knows most meet he pours not out all at once Prov. 29.11 Object But what great matter was it for Moses to be a servant of the Lord since we read that the Lord calls Nebucadnezzar his servant Jer. 25.9 and 27.6 and 43.10 Answer We must know that howsoever the people of God are called by many names as here Moses is called Gods servant c. Jude vers 1. Object 2. We have the clear manifestation of Gods Will reveiled in the Gospel by the Evangelists and Apostles And therefore what need have we to look after the writings of Moses or explain them This is the objection of some at this day who either out of ignorance because they are not able to judge of Moses his writings and to compare spiritual things with spiritual or else out of laziness and idleness content themselves with what is already gathered spoken and written to their hand Our Apostle tells us that what Moses did and wrote was after to be spoken and accordingly explained his writings touching the Priesthood the Sacrifices and the Tabernacle Heb. 4 5 6 7 8 9 and 10. Chapters And whereas he tells us that he could not speak of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 He implys that those things being written by Moses that they might afterwards be spoken of that there should be some in these times of the Gospel who should write particularly of those things 2. While men confine themselves to the writings of the Evangelists and Apostles and look not to Moses in whose writings these things were shadowed and required after to be spoken of They give occasion to Athiests and men Atheistically inclined to suspect the Gospel of Jesus Christ of novelty and that it is of no greater antiquity than Christ manifested in the flesh yea some have averred it and understood Joh. 1.1 of the word then beginning But then they cannot make the following words cohere by him all things were made c. And therefore they are forced to look back to Moses's writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. While men look not back to Moses and his writings they scandalize those who by the guidance of Gods Spirit would otherwise search into Moses's writings and evidence the Truth of God reveiled in the Gospel yea it may hence justly be feared that the writings of Moses and all the Old Testament together with them may be wholly sleighted as the Apocryphal Scriptures already are Obser 1. Much of that which Moses taught the people was mysterious as hidden from that generation the Learned among the Heathen called the Books of Moses Arcanum volumen Tradidit arcano quodcunque volumine Moses See Notes on Matth. 13.11 There are Mysteries of the Law Observ 2. There are different degrees of dispensations what is now more obscurely and figuratively taught that may hereafter be declared more fully and plainly Matth. 10.26.27 Luke 12.2 3. Observ 3. Hence we learn Gods method in communicating his truth to the world first in riddles types and figures c. then more explicitely and plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plainness of speech for as the great Architect made the world out of an Idea or exemplary form first conceived in himself and the like we may say of all inferiour Artisans The Carpenter makes an house out of that house which he had first fashioned in his own brain even so the Truth of God is first shadowed out in aenigmatical obscure and figurative expressions but afterward he opens his Mysteries more plainly Hence it is that he raised up Bezaleel and Aholiab to make a worldly sanctuary Heb. 9.1 and by it c. See Notes on Exod. 20.3 4 5. Observ 4. Some there must be who must speak of these things which Moses wrote of And therefore it 's no presumption for those who have the same Spirit to assay and endeavour to expound what Moses wrote in figures more plainly and particularly Observ 5. This justifies the exposition of the Ceremonial Laws touching Sacrifices New Moons Sabbaths c. in a spiritual and mystical way This Moses himself began to do telling us of the circumcision of the heart all the Prophets have done the like In the New Testament our Lord Jesus himself leads this way Luk. 24.26 How doth it appear in Moses that Christ must suffer It 's true that Esay 53. Dan 9. There is express mention of
David advanced to the Kingdom in Daniel delivered out of the Den and brought to honour Christ's ascension figured in Enoch whom God took unto him in Joseph triumphant whom Pharaoh called Zaphnathphania which Jerom turns the Saviour of the world In Elijah i. e. God the Lord carried up to heaven in a fiery chariot In David recovering all the spoils from the Amalekites Christ conquering Satan Hell Sin and Death and sending the spoil to his friends Thou hast ascended up on high thou hast led captivity captive and given gifts unto men even the gift of the holy spirit The first Religious men we read of were Christians Abel and Enoch and Noah and Abraham Isaac Jacob. If this speech be uncouth to call these Christians it may be excused as Eusebius doth libr. 1. of his Ecclesiastical History They were saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all those things which the name of a Christian contains in it as denial of themselves patience faith obedience love of God and their neighbour these were eminent in them They knew and acknowledged Christ the anointed of the Lod Abraham saw him saith our Lord himself Joh. 8. It was he who gave answer unto Isaac It was he who spake with Jacob and conversed familiarly with the Prophets and other holy men of God Whence it is evident that those holy ones of God were the same with these who afterward were called Christians all saved by the Common Saviour and partakers of the Common Salvation for there is Salvation in no other and anointed with the same unction of the Spirit according to which the Saints of God at this day are called Christians and accordingly the Prophet called those Nolite tangere unctos meos my Christians or Anointed ones Psal 105.15 Observ 3. Professors of Christian Religion have been of Old 1 Cor. 10 3 4. They all eat the same spiritual meat Moses suffered the reproach of Christ and esteemed it greater riches than all the treasures of Aegypt Hebr. 11.25 26. All these things were examples or types and were written for our admonition upon whom the ends of the world are come 1 Cor. 10.11 Whence it is evident that the same Religion which Abraham Isaac and Jacob professed and the same life which they lived the same true Christians at this day profess and live and that from the same Faith for Abraham believed God and it was accounted unto him for Righteousness and to the obtaining of the same blessing for as many as believe are blessed with faithful Abraham Observ 4. See the ground of that uniform life observable in the Patriarchs Prophets and other holy men of God in the Old Testament Jesus Christ the life of every holy one of God He is the same in all This justly reproves those who neglect the Old Testament as a Scripture not pertinent unto us being Christians or if it belong to us then it is but to reveil unto us what the Patriarchs of Old did and what befell them or some such like historical end whereas indeed the whole Christian Religion which we now profess is contained in the Old Testament If any man be otherwise minded let him consider how and in what manner the Gospel was preached at the first How often have we in the beginning of St. Matthews Gospel ut impleretur c. Our Lord refers to the Old Testament for the Doctrine of the New Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me and those Books comprehend all the Old Testament 1. In the Law of Moses Joh. 5.46 For had ye believed Moses ye would have believed me for he wrote of me yea there is such a necessity of believing Moses that otherwise we cannot have Faith in Jesus Christ Mark his next words But if ye believe not his writings how shall ye believe my words 2. They were written in the Prophets Rom. 1.2 Paul separated unto the Gospel of God by his Prophets c. 3. In the Psalms Hebr. 1.2 full of quotations out of them Yea which is worth the observing the Apostle professeth that when he preached the Gospel of Jesus Christ he said nothing else but what the Prophets and Moses foretold Act. 26.22 Having obtained help of God I continue untill this day witnessing both to small and great saying no other things than those which Moses and the Prophets did say should come that the Christ should suffer c. Though he who shall go about to declare this out of Moses and the Prophets shall be accounted of some prodigious Sect or other or said to be a man not in his right mind As while Paul was speaking these words Festus cryed with a loud voice Paul thou art beside thy self though as he answered he was not mad but spake forth the words of truth and soberness Yea they who neglect the Law and the Prophets and sever them from one another and the Gospel from both these rather are not in a right mind nor know what they say as the Evangelist speaks Mark 9.5 6. Confer Notes on Jam. 1.22 2. Jesus Christ is the same to day There is a double hodiè or to day 1. The one noting the present day 2. The other is a day of longer continuance Deut. we command thee this day yet larger as Christs incarnation and birth so some understand that in Psal 2. Thou art my Son this day have I begotten thee which therefore they restrain to his incarnation and birth because St. Peter cites the same words of the Psalm and applyeth them to what Herod and Pontius Pilate and the Jews had done unto Christ in the dayes of his flesh this is temporalis dispensatio Greg. The dayes wherein all things written and prefiguring Christ are to be fulfilled for all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these dayes Acts 3.24 2 Cor. 1.20 Joh. 1. Grace and Truth c. This is the time when the mystery must be reveiled which hath been hid from Ages and from Generations but now is made manifest to his Saints c. Col. 1.26 27. The Life was manifested and we have seen it 1 Joh. 1. Observ 1. See then how near how present our Lord Jesus Christ is with us the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which was from the beginning which was yesterday the same is to day The Word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it dwelt in us it is Emmanuel God with us as it was God with them as it was yesterday so it is to day as it was in the beginning so it is now Our Lord commanded the seventy Disciples to preach that the kingdom of God was come nigh unto them because he himself was then come Luk. 10. And John the Baptist Joh. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And beloved happy we who have God so near unto us as in the midst of us When
in the City hubbubs and much prattle and talk He who finds this hidden treasure must yet hide it He lives not to the world to the world he is not as 't is said of Enoch that he walked with God and was not for God took him he sells all he hath and he buyes this field he parts with all he hath all his sins yea he prefers Jesus Christ before all things I preferred Wisdom before Scepters and Thrones and esteemed riches nothing in comparison of her Wisd 7.8 saith the Wise man and he is the true Wise man indeed who does so But wisdom that is hid and treasure that is hoarded up what profit is there in them both Ecclus 20.30 And therefore that wise Scribe who is instructed unto the kingdom of God is like a man that is an housholder who brings out of his treasure vetera nova things new and old Matth. 13.52 i. e. the letter and the spirit saith Basil Christ hidden in the figure and reveiled by the Spirit Christ yesterday under the Law and to day under the Gospel This is that which the Lord promised Lev. 26.10 ye shall eat old store and ye shall bring forth the old because of the new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vetus inveteratum that which is old and made and accounted old Such are the figurative Scriptures Jesus Christ yesterday which are brought forth for the soul to feed upon nothing must be left because of the new spiritual food Jesus Christ to day Thus Josuab 5.11 They did eat of the old corn of the land on the morrow after the passover unleavened cakes and parched corn the self same day They did eat of the old corn the same spiritual meat 1 Cor. 10. Jesus Christ yesterday and parched new corn the same spiriritual food Jesus Christ to day 1. He then that will be a Minister of Jesus Christ must be paterfamilias a father who out of love must be careful and provident for his children 2. He must be a storer one who hath a treasure a little store will not be sufficient it will be soon spent it must be a treasure 3. And that treasure must be his own it shall be in him a well of water springing up into the everlasting life Joh. 4.14 A Cistern will be soon empty and it will afford no more than is put into it It must be his own not borrowed not taken upon trust there is too much of that comodity now-a-days many fail by this kind of trading much of this stuff vented out of the memory not out of the heart Whereas the good man out of the good treasure of his heart brings forth good things the Spirit out of the letter the new out of the old Jesus Christ to day out of Christ yesterday Repreh 2. This may justly reprove us all that we are so supine and negligent not regarding the time Jesus Christ is to day even in these our days and in these our days all things that are written are to be fulfilled For all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these days Act. 3.24 They have emptied themselves into these times ut impleretur Joh. 1. Grace and truth Yet who of us Beloved regard the time who sadly thinks upon this hodie as he ought who considers that all the types and figures of Jesus Christ yesterday in the old Testament ought to be fulfilled in him hodiè under the New Testament We can take notice of all other times but these A Mart or a Fair or Exchange time c. pass not without our observance and for every thing there is a time times fit for such or such a comodity as will be for our advantage we are awake unto But how sharply yet how slowly doth our Lord reprove the Jews and many of us Ye hypocrites ye can discern the face of the skie and can ye not discern the signs of the time Matth. 16.3 How do we trifle away our precious hodiè our to day while as if we lived to an outward Christ not Christ Emmanuel with us or in us every man is a Novelant Act. 17.21 when we hear vers 31. we then commonly vers 32. O how justly may we fear that the Lord Jesus may truly say in this his day the same to us which he speaks to Jerusalem Luk. 19.42 O if thou hadst known c Exhort To take notice of the time and know our own day Christ is hodiè Among those who came to David to Hebron to make him King there are reckoned up the children of Issachar 1 Chron. 12.32 The Text saith of them That these were men who had understanding of the times to know what Israel ought to do And doubtless it 's a great point of prudency to know the times and what is fit for Israel to do in every time Jesus Christ the true David is hodiè to day it is his time and 't is our time The sons of Issachar knew well that was a fit time to make David King and to turn the Kingdom of Saul to him And therefore they went up to Hebron and there made him King And truly St. Paul had like understanding of these times and warned the Athenians of them times fit for a very like purpose to make the true David King over us and to turn the Kingdom from the house of Saul unto David Saul is a type of the Law reigning as David is a type of Christ in many places of the Prophets Paul therefore tells the Athenians Act. 17.30 That the times of their ignorance God winked at what then is fit to be done He now commands all men every where to repent Why so vers 31. Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained i. e. Christ Jesus David foretold of this long ago He cometh he cometh to judge the earth He shall judge the world with righteousness and the people with his truth Psal 96.13 For this reason God commands all men every where to repent It is the day wherein the true David is to be made King to judge the world in righteousness And why then go we not up to him to Hebron why are we not joyned unto him by Faith Hebron is Conjunction to anoint him King over us Other Lords have ruled over us too long as I shewed ye the other day out of Esay 26.13 Since by the law the true Saul hath long reigned in our mortal body Mark what reasons the Israelites use 2 Sam. 5.1 2. 1. We are say they thy bone and thy flesh so Paul saith of the true David Eph. 5.30 2. Even then when Saul was King then David led out and brought in Israel David was yesterday even when the Law reigned he led the true Israel out and in he was the Minister of Circumcision 3. The Lord hath decreed this that his Son should be Captain of our
or rather the integrity of one and the same Both 1. From the loss and that which always attends upon the loss the shame they are deceived And 2. The danger of that deceit the more near and inward the more dangerous they are self-deceivers or as 't is in the Syriac deceivers of their own souls And this method I intend to follow considering the words 1. As one entire precept And 2. A reason of it 1. In the precept is considerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The operative word And 2. The operation or doing of that word unto which is opposed the sole hearing of it The word is either inward or out-outward 1. The inward word is that which was in the beginning the essential word of God whereby God hath done and spoken all things in the first and second creation whence it is that where God in the Old Testament is said to do or say any thing the Chaldee Paraphrast turns it thus God did or said so and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word Examples are infinite According to which notion many places in the New Testament may be understood Thus where Moses tells Israel The word is nigh thee in thy mouth and in thine heart Chald. O that we had one like Moses that might go up to Heaven for us But no man hath ascended up to Heaven but the Son of man who is in Heaven Joh. 3.13 Tharg The Law is not beyond the great Sea that thou should say O that we had one like Jonas the Prophet that might go down to the bottom of the Sea and bring it to us Things hidden are in Heaven or beyond the Sea in far places not so the word S. Paul understood him to speak as well of Christ as of the Law Rom. 10.6 Say not in thine heart who shall ascend into Heaven that is to bring Christ down from above or who shall descend into the deep that is to bring up Christ from the dead but what saith the Scripture The word is nigh thee in thy mouth and in thy heart that is the word which we preach the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the verse before the Text that inward word for if he had meant any other he had not satisfied the doubt Thus we may understand Hebr. 4.12 13. 1. Pet. 1.23 24 25. According to S. Austin S. Anselm Aquinas Hugo Cardinalis and others who interpret the word in the Text verbum increatum for this word preacheth to the inward ear as the other to the outward Ephes 2.17 Hebr. 12.25 and from the beginning God hath spoken so much unto all and every man that should they be written every one the world it self could not contain the Books that should be written Which yet may be understood of the outward word which gives testimony unto the inward which is the pattern and measure of the outward And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and commandment are all one For whereas God is the essential Truth Wisdom Righteousness and Holiness And the Son of God the engrafted inward Word the essential Image of God And man having been made according to that image and fall'n from it is to be renewed according to the outward Word The outward Word is the image of the inward a Word of Truth Wisdom Righteousness and Holiness for the whole outward word is either 1. In proportion to the understanding and so 't is a word of information containing testimonies of Divine Truths concerning things good and evil and Histories concerning persons Or 2. In proportion to the will and so 't is a word of reformation in Righteousness containing precepts 1. Affirmative commanding things to be done c. And 2. Negative prohibiting things which are to be left undone Or 3. In proportion to the affections containing the Sanctions of the Divine Preceps and Prohibitions And those either 1. Promises exciting Love Delight Hope Joy and the like Or 2. Threatnings exciting Fear Grief Carefulness Indignation and such like And unto these or some of these parts the whole outward word may be reduced Which word is the Sphere of the Christian's Activity the word whereof we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth inventors of figments and fables but there have been and are too many such who follow cunningly devised fables and prophesie out of their own heart and call it Gods word The Apostle would not have us fictores but factores as the vulgar hath it not players or prayers with the word but workers but doers of it This doing of the Word must be answerable to the Word it self inward and outward whence proceeds the inward and outward Righteousness For the trees of Righteousness being rooted and grounded in Love bring forth fruit upward the fruits of Righteousness which are in Jesus Christ to the glory and praise of God And thus to do the word is opere adimplere saith Aquinas there is a vacuum where obedience is wanting such is before the new Creation as there was before the old And therefore when God Jer. 4. had complained that his people were wise to do evil but to do good they knew not he presently adds I beheld the earth and lo it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without form and void The doing of the word fills up that vacuum which is done as well by passion as action by suffering according to the will of God as by doing as well by omitting what the word prohibites as by performing what the word commands Thus holy David concludes that Psal 15. which hath more negatives than affirmitives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth these things yea where there are more negatives or actions to be left undone than affirmative precepts The just man is said to do that which is lawful and right Ezech. 18. And the ten Commandments which are the ten words to be done are most of them negatives and contain things to be left undone So that to be doers of the Word is to be obedient unto the Word and so one Translation renders the Text Este ii qui sermoni pareatis such as obey the word and because his servant a man is whom he obeys be ye servants of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Syriach hath it which word signifieth as well to serve as to do And in this large sence hearers may be also doers of the Word whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand hearers or students as the word signifieth let them hear on in God's name benefacitis saith St. Peter such are not hearers only These are such as give the word the hearing but do what they list themselves such were they in Jer. 43. and Ezech. 33. Such are the Israelites which signifie the hearers of God and typifie a sect of our days as notable for hearing as they for their golden ear-rings of which Aaron and Gideon made idols as these do of their hearing
wherewith they should contend 2. In respect of the persons exhorting and exhorted to contend with the Faith 1. As for the Faith in Christ it 's a Grace mighty and powerful and that wherewith all the spiritual enemies may be conquered that victory that overcomes the world that weapon without which sin cannot be overcome and by it it may that weapon whereby the old Worthies overcame kingdoms wrought righteousness Heb. 11. 2. St. Jude was an Apostle and it was a great part of his business to exhort and encourage those to whom he wrote as the other Apostles however in their Epistles they delivered the fundamental Truths of God yet a great part of them are spent in exhortation 3. The persons exhorted to contend with the faith were sanctified unto whom the Apostles were given for their further building up Ephes 4.11 12. Here may arise an objection if we contend not for the Faith and doctrine of Faith Schismatical and Heretical men will bring in their Heresies and Errours and Tares will grow up among the Wheat To which I answer And what though the Tares do grow up among the Wheat The Lord of the Harvest who hath and whom it concerns to have greater care of his husbandry than thou hast whoever thou art he said let both grow together till the harvest Matth. 13.30 and this he said to such officious zealots as thou art who offered their service to gather up the Tares vers 28. But our Lord said nay lest while ye gather up the tares ye root up also the wheat with them and his Apostle 1 Cor. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there must even among you be heresies c. But what then shall become of the Truth of God and of the Faith in our Lord Jesus Christ The care of this principally belongs to him who is Amen the truth it self the faithful witness who hath also delegated and appointed Apostles and Apostolical men in all ages Thus St. Paul had the care of all the Churches 2 Cor. 11.28 And he tells Titus how a Bishop must be qualified Tit. 1.7 8 9. and this was the care of St. Jude in his Epistle and of the Apostles in theirs and it belonged to their common charge and care to provide for posterity and therefore that Symbolum Apostolicum the Apostles Creed is believed to have been composed by the Apostles and was held to be a Tessera or mark or token of the Catholick and Apostolick Faith But there is a sort of men who cry out Truth Truth as if they were the supporters of it when as I have shewn long since they are like those images or pictures that are set under houses which make pitious faces as if they bare up all the weight of the house whereas if they were taken away the house would stand notwithstanding 1. The observation hence is take notice how this Scripture is abused and made to speak the sence of men zelotical for their own chosen Tenets and Opinions who having first taken up what they themselves or others have chosen to believe as an object of their Faith for that they will strive and stir up others to contend also Thus some of the Sect of the Pharisees who believed in Christ yet were earnest for Circumcision Act. 15.5 and how zelotical they were for the observation of it appears Gal. 6.12 13. and Tit. 1.10 11. and thus some having chosen a dead faith for the true living Christian Faith are zelotical for it and for the maintenance of it would coelum terrae miscere thus one of the later Translations has it that ye would earnestly contend for the maintenance of the Faith whereas no doubt such a dead Faith was never given to the Saints as St. James largâ—ly proves Jam. 2. Observ 2. Though Faith in Christ be an active powerful and vigorous Principle in us even as a fire yet will it be as dead in us unless we strive and contend with it whence the Apostle exhorts Timothy to stir up the gift of God that is in him Observ 3. There is in us an acedia as they call it a listlesness a spiritual laziness and idleness a proneness to do just nothing towards the conquest of our spiritual enemies and therefore we need rousing and stirring up we have need to be exhorted and encouraged to the spiritual combate even they who were sanctified by God the Father preserved in Jesus Christ and called even they had need to be exhorted to strive and contend with the Faith Hence those may be reproved who abuse this saving Truth contention with the Faith which ought inwardly to be exercised upon our lusts and corruptions and turn it outward upon those who differ in judgement from us 3. St. Jude had necessity to write unto them to exhort them to contend with the Faith that was once given to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What caused this necessity The Apostle implyes Three Reasons 1. In regard of the Argument whereon he wrote 2. In regard of them of whom he wrote 3. In regard of the persons to whom he wrote 1. The Argument whereon he wrote was the common salvation vers 2. and therefore he must write unto them of Faith also without which there is no salvation 2. Besides the persons of whom or to whom he wrote there were men fallen from the Faith ungodly men crept in insinuated themselves in dangerous examples 3. He had necessity of writing in regard of them to whom we wrote they were in imminent danger in regard of like ungodliness and lasciviousness Repreh 1. Hence those may be Reproved who by occasion of mistranslation and misunderstanding this Text embroyle the Christian Church with Controversies and Disputations For whereas men commonly understand here by Faith the Doctrine of Faith and striving and disputing for it which according to the manifold different judgements is also manifold every Party stirs up all of the same party to contend for the Faith and what is done by all of one party is also done by all of every other party So that the Church of Christ which by profession and calling ought to be the most peaceable Society among all men is become of all other the most contentious and unpeaceable company in the whole world Repreh 2. Hence those may be Reproved who pretend to strive for the Faith by Pious Examples these are good words but experience hath proved that the very same men when they have had power in their hand or could get the Magistrate to be their Executioner have been the most merciless and cruel men to all those who differ in judgement from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Vse may be for Reprehension of the present Generation who think our selves faithful Men and Women when yet we contend not by Faith against our spiritual enemies but yield our selves to be beaten and buffetted by Satan at his will and pleasure and consent to every foolish and hurtful lust that fights against
the soul Whence is it that that victorious grain of Mustard seed wont to remove the mountains of sins is now so little that it 's hard to be found Is it not because the minds of men are blinded and become wholly worldly pursuing carnal and worldly things Or is it not because they have broken and violated their vow in Baptism wherein they renounced Satan and all his works the vain pomp and glory of the world with the covetous desires of the same and the carnal desires of the flesh so that they would not follow nor be led by them Does it not hence come to pass that many pretenders to the Christian Faith are carnal worldly minded and devilish and so led away with their lusts that they have lost the Faith in the Father and forgotten that object of Faith in the Father that shews there is a God that judgeth the earth Exhort This may serve for Exhortation to strive and contend with the Faith against our spiritual enemies Faith is a precious gift of God in us and that whereby we may be saved but it 's a known speech qui sine te fecit te sine te non salvabit te therefore St. Peter exhorts add in your Faith Virtue i. e. courage and prowess for even men already sanctified preserved and called are in danger of turning the Grace of our Lord Jesus Christ into lasciviousness and denying the Lord Jesus Christ Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating creature prone to follow examples and that rather bad than good is there not therefore a like necessity in our dayes of stirring one another up to strive and contend with Faith against our spiritual enemies as there was in the Apostles time Are there not even among us ungodly men who turn the Grace of God into lasciviousness and by evil works deny the Lord that bought them Proximus ardet Vcalegon if our neighbours house be on fire it 's high time to look to our own Iniquity is a fire saith the Prophet Isai 9. so is that special sin Adultery saith holy Job 31.12 It is a fire that consumeth to destruction a consuming fire Consider we then the end of our Faith it 's no less than the salvation of our souls and can we be too earnest for the salvation of our souls The Lion when he hath no prey before him walks like a tame beast and doth not discover his claws or talons but when he is hungry and a prey before him then he puts forth his talons and shews all his strength Beloved did we indeed hunger and thirst after Righteousness were we in good earnest after it even in the pursute of it till we were possest of it we would not only certare but supercertare as the V. L. has it Great is the benefit of writing for which we should give praise and thanks to God whereby the precious truths of God have been transmitted unto us and may be to our posterity the Doctrine of Divine Truth hath been and may be conveyed to after Ages hereby But if the Doctrine of Faith were written upon every wall and all Books written upon that Argument open and at hand what benefit is this to thee or me if that Faith be not imprinted and written in thy heart and mine so that we use it as a shield whereby to vanquish and extinguish all the wiles and darts of the evil one Wherefore let us try and examine our selves do we strive and contend with the Faith if so we do then surely we will be obedient and therefore Rom. 1.16 instead of Faith the Apostle puts the obedience of Faith and oftentimes Faith and Obedience are put one for the other though howsoever in contemplation and for distinct knowledge sake we are wont to consider Faith apart from other Graces Jam. 1.22 Be ye doers of the Word and not hearers only deceiving your own souls Believe that God is and that he is a rewarder of them that diligently seek him this is Faith in the Father Hebr. 11.6 And St. Jude wrote to those who were thus sanctified by God the Father and know that such obedient ones as these are kept by Jesus Christ who becomes our guide unto death for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or saying of Faith If we die with him we shall live with him add therefore to this Faith Virtue Prowess or Courage 2 Pet. 1. O that all the valour in this Nation were directed this way NOTES AND OBSERVATIONS UPON JUDE Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Enoch the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle in vers 13. had denounced extreme and eternal darkness unto the wandering Stars which in these and the following words he proves to be due unto them by the most ancient Prophecy of Enoch The words may rather be thus rendered But Enoch the seventh from Adam prophesied even to these saying Behold the Lord cometh in his holy ten thousands It is very ordinary with the last Translators to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes signifieth but by and which are exceeding different and make divers Axioms one from other And whereas they say that Enoch the seventh from Adam prophesied of these which Piscator would justifie by making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he may be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no such need for Enoch may be understood to prophesie unto these and all such in all ages for although Enoch one being and he the 5th of the Eight Preachers before the flood denounced judgement unto the then ungodly world yet is his prophecy to be understood as a threatning against all ungodly men And whereas some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood only of the future and turn it veniet the word is in the Aorist and is indefinite and to be left at large What is further said that the Lord cometh with ten thousands of his Saints the word we turn With is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn'd In by Hierom And although In and With answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie both yet a parallel place 2 Thess 1.10 speaking of the same Argument cannot indifferently be so rendered when he shall come to be glorified in his Saints and to be admired in all that believe Besides the Glory will be comfortless unto the Saints if the Lord shall come with them and not in them But because I deny not an outward appearing of the Lord Jesus we may leave the Word With yet so as In also be understood Howbeit what with confidence is rendered Ten thousands of his Saints is rather to be turned his holy ten thousands or his holy millions for 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing adjectively with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that not only the Saints and holy men perfected