to know the wicked and ungodly in comparison of such as are worthy his love care bounty and approbation thus Christ is said not to know sin 2 Cor. 5.21 out of this ignorance as I may so call it proceeded that question to Adam Gen. 3.9 where art thou and out of this knowledge proceeded that speech of God to Abraham Gen. 22.12 Now know I that thou fearest the Lord. Thus the Lord is said to do all things Joh. 1. Without him nothing was made so all power is of God Rom. 13. and by me Kings reign Prov. 8. yet the contrary is sometimes read as Hos 8. because God approved not their works they did not reign by his approbation as for the Saints of God he concurrs with them in what they do according to his will Joh. 14. Without me ye can do nothing We are not sufficient of our selves to think a good thought our sufficiency is of God 2 Cor. 3. And thus the Lord saith to the foolish Virgins Verily I say unto you I know you not 1. The reason of this may appear from the disharmony and discord between the nature of God most holy and the nature of the sin evil betwixt which there can be no agreement 2. Reason may be in regard of those who are disowned they have not the spirit of Wisdom Love and Mercy without which there is no acceptance with God Wisd 7.28 for God loveth none but him that dwelleth with Wisdom and Chap. 9.6 though a man be never so perfect among the Children of Men yet if thy wisdom be not with him he shall be nothing regarded so Rom. 8.9 Now if any man have not the spirit of Christ he is none of his He knows none by face but whom the Oyl of the Spirit makes chearful nor does the Lord know any man by voice unless he feel his hands and his neck as Isaac felt Jacob's the neck stiff is a character of pride the hands are workers figuring the iniquity unless he see the lamp and light burning Isa 3.10 Say ye to the righteous that it shall be well with him for they shall eat the fruit of their doings 2. The Lord admits into the Bride-chamber only those whom he knows There is and hath much advice been given and taken touching the admission of Communicants unto the Lord's Table who are worthy who are not worthy guests and Tickets have been and are given by some for admission unto the Lords Supper the holy Wedding-feast Abundans cautela non necet O beloved its easie by the art of seeming so generally practised at this day to deceive all men But our God as he is so good that he will not deceive so he is so wise that he cannot be deceived He knows who are his and whosoever names the name of the Lord let him depart from iniquity that 's his Ticket or Token his Seal as the Apostle calls it which cannot be counterfeited these are his his friends These he admits unto his holy Supper these he welcomes Cant. 5.1 Eat O my Friends drink yea drink abundantly O my well-beloved 3. The Lord admits and receives all those who are admitted into the Bride-chamber he also rejects and disowns all those who are rejected and disowned For howsoever it be said Matth. 18.18 Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven yet mark to whom those words are spoken in the 1. Verse of that Chapter even to the Disciples of Christ those who have his Mind his Spirit The final state of all men is not carried by mens scio's or nescio's by I or no by votes or voices of men so as they approve or disapprove know or know not men are admitted or rejected This is that which many in these days ambitiously affect that they may put themselves in place of God admit or exclude others from the Kingdom of God but blessed be the Lord who hath given no such power unto men but the Lord hath that power in his own hand which is a thing that it were to be wished men better considered of than they do It 's a business worthy our best observation especially in these times and in this populous City wherein according to the dependencies and relations of men they are in such or such a way of Religion they walk not considering whether God know that way or not They think it enough that he on whom they depend and by whom they gain goes that way and is of that Faith ye know it was the Argument of Demetrius Act. 19.24 25. 4. Note hence what is the true Cause of Gods disowning and reprobating men and excluding them from his Kingdom so that they never enter into it it is evident what the defect and fail is and that it lies on man's part and not on God's I have shewn in the opening of this Parable that the main defect and fail is the want of Oyl in their Lamps they had Lamps of Faith without Oyl of the Spirit whereby their Lamps of Faith might burn and shine in works of mercy 5. Note hence how unprofitable is late Repentance the Petitioners here were Virgins viz. Christians who had Faith and expected the coming of the Bridegroom and such who went also to buy the Unction 1. Hence those may be reproved who impute the exclusion and rejection of ungodly men to other Causes and lay the blame of the exclusion upon God himself as if he made the Virgins foolish that he might exclude them as if he caused men to sin that he might punish them Nero would have perswaded a Vestal Virgin to folly but she refused wherefore because it was a capital Crime for a Vestal Virgin to be defloured Nero soon caused the Virgin to be forced and defloured and then put her to death for being defloured such a God many worship at this day Nerone Neroniorem who makes men sin makes the Virgins foolish and then condemns them to eternal punishment and excludes them from the Kingdom of Heaven because they are foolish 2. Those are to be reproved also who know not God nor will any of his ways the time is coming when the Lord will not know them ignorans ignorabitur 2. The Lord confirms and ratifies his disowning the foolish and ungodly men Verily I say unto you I know ye not As all the Promises of God are in Christ Amen verily 1 Cor. 1. so are all the Threatnings and denunciations of Judgment and his definitive Sentence of final Reprobation in Christ also Amen This is the Seal of Condemnation Light is come into the world and men love darkness better than light the fix'd Gulf the door of Mercy is shut and locked and bolted and barred and barricadoed against ungodly men for ever Let us therefore be exhorted to acquaint our selves with our God while we have time and while he may be found know the Lord that he may know and own us at his coming
washing of the Jews were more prevalent or that of John Baptist or that of Christ But it 's more probable the comparison was between Christ and John and that the Disciples of John were zealous in behalf of their Master for therefore they report to John that Jesus to whom he gave testimony Baptized and as it were usurped his Office and that his honour was thereby Eclipsed for all men came to Jesus and left John Unto which John Baptist makes a most modest Answer 1. Generally that what one or other or any man hath received he hath received from Heaven Then more specially he satisfies his Disciples in their two main exceptions 1. That Christ usurped not his Office for himself was not the Christ but sent before him that he was not the Bridegroom but his friend And secondly as for his credit and reputation it was but just that Jesus Christ should increase and he himself decrease since Jesus came from above and is above all as for himself He was of the earth and spake of earthly things But as for the testimony of Christ it was divine and certain and such as proceeds from the fulness of the spirit insomuch as he who believed him had eternal life We may perceive then that the words are a part of John Baptist's Testimony concerning Belief and unbelief in the Son of God and the reward of both The reward of Belief the greatest everlasting life The reward and punishment of unbelief or rather disobedience the most severe and that either privative He who obeyeth not the Son shall not see life or positive the wrath of God abideth on him both which in School language are poena damni the punishment of loss he shall not see life poena sensus the wrath of God abideth on him All which may be resolved into these Divine Axioms or points of Doctrine 1. He that believeth on the Son hath the everlasting life 2. He that obeyeth not the Son shall not see life 3. He that believeth on the Son hath the everlasting life but he that obeyeth not the Son shall not see life 4. He that obeyeth not the Son the wrath of God abideth on him 5. He that obeyeth not the Son shall not see life but the wrath of God abideth on him 1. He that believeth on the Son hath the everlasting life We must here enquire what 's meant by life by eternal life and having the eternal life What 's meant by the Son and belief in the Son and how he who believeth in the Son hath the eternal life Begin we with the latter as most proper first to be handled By the Son is here to be understood the Christ of God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off shining of his Fathers glory Heb. 1. The eternal Word who was known by the name of Son to his eternal Father Psal 80.15 16 17. Return we beseech thee O God of Hosts look down from heaven behold and visit this vine and the vineyard that thy right hand hath planted the young vine which thou madest strong for thy self it is burnt with fire and cut down they perish at the rebuke of thy countenance let thine hand be upon the man of thy right hand and upon the son of man whom thou madest strong for thine own self So also Prov. 30.4 Who hath ascended up to heaven and descended who hath gathered the wind in his fist who hath bound the waters in a garment who hath established all the ends of the world What is his name and what is his sons name if thou canst tell He answers presently Every word of God is pure he is a shield to those that trust in him 2. By belief in the Son we are here to understand not only that naked and bare assent and consent of the mind and heart unto the Son that he is the way the truth and the life c. But also by belief we must here understand that obedience of faith which naturally flows from that assent and consent Which St. Paul calls the obedience of faith Rom. 1.5 that obedience might be given to the faith in his name among all the Gentiles among whom also ye are called of Jesus Christ 3. By Life here we are not to understand either Vegetative Sensitive or Rational Life which are supposed in him who believes in the Son but that Life which God himself liveth which by man's estrangement from his God he looseth in the darkness But the Christ of God being raised up in us from the death he over-comes death and abolisheth it in us and enlightens and discovers the life and immortality again 2 Timoth. 1.10 that by a living Faith we lay hold upon the Life together with the Son even Jesus Christ who hath abolished death and brought life and immortality to light through the Gospel Now that he who believeth in the Son hath the everlasting life The truth of this is evident from other Scriptures also Joh. 6.47 where our Lord confirms it with advantage of Amen Amen Verily verily I say unto you he that believeth in me hath the everlasting life So 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life 1. The Reason of this appears from the consideration of God the Father who hath radically in himself the eternal Life wherein is seen the bounteous liberality of him from whom descends every good and perfect gift as also his love to men who are in great want of that life that he hath given to the Son to have life in him also Joh. 5.26 And his will is that every one who seeth the Son and believeth on him may partake of everlasting life Joh. 6.40 The second Reason appears from the Consideration of the Son and of the everlasting life it self as also from the nature of belief the life is in the Son Joh. 1. yea the Son himself is the life Joh. 1.5 Enlightening every one that comes into the world 'T is the end of his coming into the World that his believers might have life Wherefore Belief it self must be a living Belief or a Faith which is concrete with Obedience and life because hereby the Believer receives the Son and with him the everlasting life for the Rule is general Quicquid recipitur recipitur ad modum recipientis True Believers therefore in the Son of God have the real possession of the eternal life But here it may be doubted touching the truth of this we read of the hope of eternal life Tit. 1.2 which was not then had and enjoyed if only hoped for And Rom. 13.11 Your salvation is nearer than when ye believed they believed therefore and yet there Salvation and Life was at a distance from them I answer that Belief is either abstractly considered as an assent unto Divine Testimony without any act at all of the Will and Heart and such a belief may be distant from the life Or Belief may be taken concretely with Hope
1 Cor. 4.8 Vide Not. in Rom. 7.9 Consolation to the poor in Spirit can there be greater yea can there be so great as the Kingdom of Heaven Such strong Consolation is sometime needful unto misgiving and disconsolate souls And therefore the Psalmist Psal 34.18 The Lord saveth such as be of a contrite spirit and 51.17 A contrite heart thou wilt not despise 'T is oftentimes true of many a Soul which the Prophet confesseth of himself It is of very faithfulness that thou causest me to be troubled So the Lord speaks to the Church Esay 57.15 v. 17. He gives a reason of this his dealing for the iniquity of his covetousness I smote him c. Ye read of poor Joseph in Prison poor man He made his moan to his fellow prisoners c. Gen. 40.14 15. Hereupon the Lord detained Joseph two years longer in Custody but at length the Lord brought him forth of Prison with honour yea he was advanced to the Kingdom And thus oftentimes God brings the poor Soul through great straits into enlargement from even a Prison to a Kingdom for so Eccles 4.14 The poor wise Child out of Prison cometh to reign Exhort Be poor in Spirit so shall we obtain the Kingdom of Heaven Such poverty of Spirit we find in all the Saints of God Enoch walked with God and was not c. Gen. 5.22 Vide Not. in locum Blessed is the man whom thou takest to thy self Abraham Rich Abraham Gen. 13. and 24. Yet poor Abraham poor in Spirit I am dust and ashes I am less than all thy mercies saith Jacob. Gen. 32.10 Sign A Kingdom is voyd and there 's no Heir apparent presently one ariseth with his party and pleads his right another his a third his The Kingdom of God is given for an Inheritance unto the poor in Spirit who is the Heir apparent The Catholicks as they call themselves pronounce all but themselves Hereticks and Schismaticks Where is the poverty of Spirit Others though great Enemies to them will not allow any right unto the Kingdom of Heaven unless they come under their Discipline And is not this out of the like pride of Spirit Others call all others the World unless they will return back to some carnal ordinance and having begun in the Spirit they will seek to be perfected in the flesh And is this harsh censure out of poverty of Spirit Others yet unless ye be of such a man's Church and such a man's way ye must be to them an Heathen and Publican And thus all divided Parties judge one of another which of them declares poverty in Spirit Lastly others there are also who unless ye change your cloaths your calling renounce all relations c. and follow them whither I believe many of themselves know not they 'l censure you to be carnal sensual devilish without God in darkness in a word all that 's naught Can these be poor in Spirit These all these think high thoughts of themselves and their own parties but a poor opinion they have of all others so that we are yet to seek for the true poverty in Spirit Let us hear what Character the Apostle gives of those who are poor in spirit Phil. 2.3 Let nothing be done through strife or vain glory but in lowliness of mind let each esteem other better than himself v. 4-8 Means Mind not great mind not high things seekest thou great things for thy self Jeremy saith thus to Baruch i. e. to the Blessed One so Baruch signifieth Condescend to low things to men of low degree When Ruth had left her Country Moab she was advised by Naomi to uncover the feet of Boaz and lie down at the feet of Boaz c. And what is Ruth but a Figure of the Church And what is Boaz but a Figure of Christ We all desire the Kingdom of God if we desire it truly we will also desire the means conducing thereunto to learn the Doctrine The good Scribe was taught to the Kingdom of God All the Disciples know the mysteries of the Kingdom of God All these mysteries are learned in humility and poverty of Spirit The fear of God is the beginning of this Wisdom c. Vide Not. in Psal 94.12 NOTES AND OBSERVATIONS UPON MATTHEW V. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfil Rectum est index sui obliqui YE heard before of the People walking in crooked wayes come we now to measure our selves and them by the straitness of God's Commandments Our Lord in these words makes Preface to his exposition of the Law and declares a principal end of his comming not as some then thought or afterwards might conceive to break or do violence to the Law and Prophets but to fulfil them both Which we shall more particularly understand if we resolve the Text into its Parts for herein our Lord 1. Removes and denies either opinion surmise or happely the slaunder of the Scribes and Pharisees Think not that I am come to destroy c. 2. Positively he affirms and declares for what end he came Think that I come to fulfil both 1. Our Lord came not to destroy the Law and the Prophets 2. He would not have us think that he came so to do 3. Our Lord Jesus came to fulfil the Law and the Prophets 4. He would have us to think so In the first of these let us enquire what is here meant by 1. The Law 2. The Prophets 3. What to destroy the Law and the Prophets 4. The Coming of Christ 1. The Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which rightly distributes to all what is just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taught inwardly of God Lex according to some is à ligando from binding the otherwise loose and licentious will of man for such is the nature of it The Law of God is the Will of God concerning things to be done or left undone by man witnessed therefore unto man for so the Law of God is called the Will of God Psalm 40.8 and the Testimony or witness of his Will Psalm 78.5 2. By the Prophets we understand not only such holy men as foretel what the Lord will do as the Etymon of the Greek word signifieth and there are examples many of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which import as much So Amos. 3. But they also who interpreted the Law and dayly exhorted the People were also called the Prophets such a Prophet was Esay Jeremiah c. 3. The word we turn to destroy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the V. Latine renders solvere to loose or unty which is so understood in regard of the Law which is a Bond which may be two wayes understood as either 1. To abrogate annul and make voyd the Law for so the Phrase is sometimes taken or else 2. By Doctrine or practise to break the Law which otherwise stands in full
of the Law for them and apply his righteousness unto themselves and imagine that thereby their iniquities which yet are in them are hid and covered They are arrant hypocrits I say not that such are Pharisees or Pharisaical men for the Pharisees performed an outward righteousness and gave outward obedience unto the Law So that he who knew no better way of fulfilling the Law and acted according to his knowledge he was accepted and approved of So our Lord is said to have loved the Pharisaical young man Marke 10 17-21 But they who boast of Christ's fulfilling of the Law for them when yet by breaking the Law even outwardly they dishonour God These are worse hypocrits than the Scribes and Pharisees were Obs 4. The Lord Jesus came not to destroy but to fulfil This sentence what a world of men lay hold on and hence conclude that Jesus Christ hath done and suffered all things already to our hand c. Vide Not. in James 1.22 Repreh 1. Those Opinionists who think that Christ came to destroy the Law that the Law belongs not to them because they are Christians or imagine themselves to be so Dub. What reason is there that although our God hath so clearly manifested his will in his Law and Prophets and hath not spared his only begotten Son but yielded him up to death for us all yea hath raised him from the dead All which is come to pass that all men through the Son of God should be justified freed and saved from their sins And although the Son hath done all and bought men with a price that they being redeemed from their sins death devil and hell might live in righteousness and holiness before him all the dayes of their life Though the Father hath done all this though the Son hath done all this and suffered all this yet neither Law nor Prophets are fulfilled but sin and iniquity is fulfilled the will and lust of the Devil are fulfilled Answ I answer all what God and Christ hath done and suffered for men is made known unto them and why That they might believe on the Son and obey him and so be saved O how plentiful is the Scripture in Testimonies of this kind John 3.16.36 and 12.25 26. Matth. 16.24 1 Pet. 2.21 22 23 24. and 4.1 2. But though the God of truth so abundantly testifieth this in his Word yet alas how few are there in the World who believe him How few are there who believe in the light the wisdom of God the way the truth and the life which is Jesus Christ himself Yea do not most men believe contrary to the Scriptures Do they not believe and love the darkness more than the light the foolishness of the flesh rather than the wisdom of the Spirit Do they not obey the calling and drawing of the Father of lies unto their eternal destruction rather than the calling and the drawing of the God of truth to their everlasting salvation Thus did their Fathers before them Jer. 2.7 8.13 19.5 They follow their own choosing their own opinion not the Law of the Lord and his sure word of Prophesie 2 Pet. Wherefore they long not at all to be loosed and set free from their sins nor know nor consider that they are faln from the true light of life and the true belief of their Salvation and give heed to Spirits of errour and manifold false faiths and manifold chosen holinesses nor do they consider that they love the sin more than the righteousness the darkness rather than the light the falshood and lie more than the truth it self Yet even in this false faith which they have made choice of they boast themselves as if they were now free from the Law justified from their sins and become very good Christians They think and believe that the Abaddon and Apollion is stronger than Christ the Saviour That the Abaddon hath power enough to destroy the Law and fulfil all unrighteousness c. But they believe not that Christ is strong enough to destroy all unrighteousness Esay 53.1 Lord who hath believed our report To whom is the arm of the Lord revealed c. And therefore according to their faith or unbelief so it befals them Job 15.21 22. A dreadful sound is in his ears c. Repreh 1. Those who think and hold opinion that Christ came not to fulfil the Law Repreh 2. Those who condemn obedient men who fulfil the Law for phansies Exhort Since the Lord Jesus Christ came not to destroy the Law and the Prophets let not us who profess our selves his Disciples his Followers Christians let not us destroy them nor let us think that he came for any such end but since the Law is holy and just and good and our Lord Jesus Christ is holy just and good yea goodness it self Hos 3.5 Let us agree with the Law and consent unto it that it is holy just and good and become such And since there is an emptiness in the Law and Prophets until they be fulfilled by obedience since the narrow way of God's Commandments is forlorn and forsaken Even in the dayes of Shamgar that noble Stranger in the dayes of Christ in the flesh and in the dayes of Jael the dayes of the Church of Christ in the Spirit O let us turn us from the broad wayes and crooked wayes And as Hebers house though they had formerly made Covenant with Jabin and Sisara while they walked in the way of Cain So though formerly we have consented to the false knowledge of the subtle Serpent Though formerly we have walked in the way of Cain Jude v. 11. Yet let us with Jael sever our selves from Cain and walk in the narrow way of God's Commandments which leads unto the everlasting life Let us follow the Wise man's Counsel c. Vide Not. in James 4.14 in Supplement NOTES AND OBSERVATIONS UPON MATTHEW V. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye have heard that it hath been said by them of old time that thou shalt not kill for whosoever killeth shall be in danger of the Judgment c. OUr Lord having made a special Preface to his Sermons v. 17 18 19. He now begins the Sermon it self And here we meet with a different Translation and understanding of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was said by them of old time so the Text or to them of old time so the Margin And the Greek words will indeed bear both sences Wherefore let us enquire whether of the two is the more probable They will say by them of old time as we read it in the Text they understood the Rabbins and Teachers of old as if our Lord should say ye have heard that the Rabbins of old have taught the people this Law and this penalty for breach of it But I say thus c. And this sense they rather incline unto because they conceive it our Lord 's main drift in this Sermon to confute the false Glosses and Expositions
same with Baal So the Phaenicians from whom the Jews received that Idol called their God Beel Semen that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of Heaven even that Lord in every wicked man which rules and governs the old false heavens even that inward and private mover which secretly inclines every evil man though in outward profession he swears to the Lord. St. Jude calls them wandring Stars or Planets which have a common motion with the whole Heavens in a proper motion of their own they are moved as all men are and observe common outward forms of Godliness going to Church receiving the Sacrament Ezech. 33.31 mean time they have their proper and secret motion Obser Pretence of God's name while we walk not in the name of our God but in the name of other Gods is a continued perjury and forswearing of our selves for what else is perjury but the assuming and taking of God's name falsly or vainly so that there is no effect of it in our life God's name is holy when we are not holy as he is holy yet pretend to be the people of God and bear his name what do we else but take his name in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser As to swear falsly lightly and vainly is to take or bear the holy name of the Lord our God in vain so to swear as we ought is to bear the holy name of the Lord our God worthily as beseems the people of God and what is the name of our God and what is it to bear his name 1. What is his Name That this is an hard Question the Prophet Agur implies Prov. 30.1 4. And indeed none other but the Lord himself can resolve what is his essential name his being and proper vertue which consists in righteousness and mercy and in his marvellous works in Heaven and Earth Deut. 28.58 He himself is his name and his name is himself when Moses enquires after God's name the Lord tells him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be what I will be Implying a more full Declaration of himself in these last dayes when his only begotten Son should declare him and bring Israel out of Egypt the second time Micha 7.15 19. Zach. 10.10 To take this name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also signifieth to bear it and therefore it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are of sacred use and being applied to spiritual things they signifie such a bearing as a vessel bears Acts 9.15 As a Table bears a Picture pourtrayed in it or as a man bears or wears a Garment And all these wayes the people of God may be said to bear his Name or Nature or Image So Rom. 13.12 Ephes 4.22 As a table of the Soul bears the Image of God pourtrayed in it So the man is God's vessel and bears the Lord's name 1 Cor. 6. portate Deum in Corpore vestro O how pure how holy should these vessels be who bear the heavenly man the divine image the name the nature of God himself It is the Apostles Exhortation Esay 52.11 Be clean ye that bear the vessels of the Lord if they who bear the holy vessels of the Lord must be clean and holy surely the vessels themselves must be such Rom. 15.16 1 Thess 4.4 Esay 66.20 1 Cor. 6.19 Dehort Forswear not thy self it 's dishonourable to the great God But an argument ab utili or inutili or à damnoso from profit or disprofit and dammage or loss it 's of all other most prevalent with most men The Prophet Zachary sees a flying roll and gives us the length and breadth of it c. Zach. 5.1 4. Though we take little notice of our sins as customary swearers and hypocrites who bear God's name in vain c. See Notes on the place Obs 1. Obj. But we have long time continued in these sins yet the flying roll hath not come to us c. though happily the flying roll come not at thee c. The Prophet threatens a dismal effect v. 4. It shall enter into the house of the thief and him that swears falsly by God's name Two City sins which go together and I fear are too rife among us going beyond our Brother in bargaining which is no other no better than thievery and then covering it with a pretence of Godliness This flying rool shall enter into the thief's and false swearer's house c. This no doubt is the ground of many a man's failing c. yea this is the ground of the loss of Kingdoms Ecclus. 10.8 Idolatry Tyranny Pride fleshly Lusts Perjury and false Swearing so Theft and Perjury See Notes on Zach. 5.1 4. Thou shalt perform unto the Lord thine oaths Hitherto we have heard what it is to swear only generally and as it may be sufficient to discover what it is to forswear Come we now to a more particular handling of an oath Thou shalt perform to the Lord thine oaths Some conceive that these words are the additionary gloss of the Scribes and Pharisees as when any duty is required of us presently it 's held to be an errour and laid to some Sect or other But it 's clear these words are the same or parallel to Numb 30.2 If a man vow a vow unto the Lord or swear an oath to bind his soul with a bond he shall not break his word but shall do according to all that proceedeth out of his mouth We may describe an oath to be an Asseveration c. See Notes on Esay 65.16 To vow is Deo aliquid sanctè promittere Religiously to promise some thing unto God to perform As for the oaths which the Lord commands us to perform unto God it 's commonly conceived that hereby are meant only promissory oaths but if we consider the circumstance of the words before and after this Text we shall find that offertory oaths are here also to be understood for whereas the former words prohibit perjury or forswearing a mans self that may be done as well when we swear that a thing is or hath been when neither is true as when we promise and deceive 2. And that an assertory oath is here also to be understood it appears by v. 37. where our Lord commands that our yea be yea and our nay nay that is when we affirm or deny a thing to be as well as when we promise Reason Why we ought to perform unto the Lord our oaths See Notes on Psal 76.11 Doubt 1. I have sworn c. See Notes on Zach. 5 1-4 Doubt 2. It 's possible a good man may swear an oath or vow a vow which afterwards he may understand to be unlawful to perform c. See Notes on Psal 76.11 1. An oath is a debt which we are bound to perform Numb 30.2 Psal 56.12 Prov. 7.14 Act. 18.18 and 20 22. 2. An oath though taken to our neighbour is a debt
Cock first claps his own wings beats his own breast and rowseth up himself before he crows and awakens others Thus the Apostle Exhorts us 1 Cor. 15.34 Awake to Righteousness and sin not He tells us also that Christ ought to live in us and his life to be made manifest in our mortal body 2 Cor. 4.10 It is our sleep in sin that causeth Christ and his Righteousness to sleep in us It is our envy our hatred our malice and all uncharitableness that like an Opium causeth Christ's love to grow cold in us Mat. 24. It is our pride and haughtiness of spirit that keeps under Christ's humility it is our covetousness aviditas à non videndo that shuts Christ's bountiful eye toward us It is our anger and wrath that stops the passage of the spirit of meekness in us It is our surfetting and drunkenness that hath given him a drink of deadly wine it is our slothfulness and sluggishness to obedience our deadness and dulness that hath cast Christ into a dead sleep in us It is our continuance in sin that wearieth his patience it is our bloody zeal that disquiets his loving spirit of mercy compassion and long suffering It is our pretence of weakness and infirmity that treacherously betrayeth the strength of Christ and makes him weary and weak in us who is the very power of God 1 Cor. 1.24 which otherwise would awake and put on strength In a word it is our iniquity that holds his Truth captive all these and more than these bind up our Spiritual life and senses in us O Beloved let us loose these cords of wickedness and let the oppressed go free This is the best kind of Fast we can keep unto our God Let God arise let Christ arise and let his enemies be scattered What hinders him from rising but the weight and burden of our sins Let us call upon him and pray unto him Awake awake put on strength O Arm of the Lord i. e. Christ Esay 51. What weakens his Arm his Christ what wearieth him but our sins Let us O let us with the Wise Virgins awake to Righteousness trim our Lamps and meet the Bride-groom But how should we awaken Christ in us unless Christ first of all awaken us 'T is most true nor am I of those who go about to prevent God's preventing Grace but whereas they who are asleep are wont to be awakened by noises or motions or light or the like Who Beloved of us all hath not had these means to raise him out of his sleep in sin and to awaken Christ and his Righteousness in him While the Bride-groom tarried all the Virgins wise and foolish all slumbered and slept But there was a cry made Behold the Bride-groom cometh And who of us all hath not felt the motions of the Spirit in his own heart Vpon whom hath not God's light that light which enlightens every man that comes into the world upon whom hath not that light arisen yet who prepares himself to meet the Bride-groom Who hath engaged his heart to approach unto Christ Who stirs up the Grace of God that is in him that he may find Grace to help in time of need Who will suffer his light the light or Christ of God which he keeps in darkness to break forth and shine before men Who will let God arise that his enemies may be scattered O Beloved we are unfit to awaken Christ in others or for others unless first we be awakened in Christ and Christ in us Acti agimus excitati excitamus when we our selves are awakened unto Righteousness then and then only are we fit to awaken Christ Observe we hence Beloved what boldness faith and obedience of faith begets in Christ's Disciples they awoke him so much love so much boldness and if the love be perfect it casts out fear But was not this too much presumption No our Lord reproves them not in that behalf he accounts it not undutifulness nay duty rather in a storm or tempest by Faith Obedience and Prayer to disturb and disquiet him as he who willingly suffers a kind of holy violence at their hands who believe and obey him As he who for the peace of the Church is willing to have his own sweet sleep broken But who are they that awaken him They are the Disciples The loudness of the wind and the noise of the waves a man would think should have awakened him but he 's not awake till his Disciples call him they are the only fit men to awaken Christ for themselves and others A Philosopher being in a storm and having within the ship a known wicked man would not suffer him to call upon God Take heed saith he lest God hear thee and we perish with thee Men may and doubtless now do call and cry unto Christ and think by their cryes to awaken Christ but he hears them not They are not his Disciples they cry not unto him from their heart they are like them Hos 7.14 They have not cryed unto me with their heart when they howled upon their beds They assemble themselves for Corn and for Wine and rebel against me And what do they else who are sensible only of outward wants as decay of trade and weakness of their estates in the world These cry not to God as the Disciples did No nor did Israel in their passage out of Aegypt Exod. 14.10 They cryed out unto the Lord but God takes no notice of their cry But when Moses had said nothing at all to the Lord the Lord said unto him Why dost thou cry unto me He cryed like a Disciple by inward sorrows and sighs and the Lord awakened unto him But why did they awaken him The end of their awakening of Christ was to petition him that 's their next act wherein their importunity is considerable they said Lord save us we perish And herein we have 1. The Person Petitioned unto Lord 2. The Petition it self save us 3. The Motive or enforcement of the petition we perish Of all these very briefly In the parallel Gospels there 's some variety Mark 4.38 they call him Master in St. Luke Master Master and here Lord. They are both extreamly endearing names The name of Master in reference to his Disciples imprints an indelible character The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord answers to the great nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah which is rendred by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament almost every where And this Name reminds his Servants of their Lords power and might as the Name Master imports unto them his wisdom and goodness all which are sure grounds of affiance and confidence in these Petitioners Observe we from hence that in all our petitions unto God we ought throughly to inform our selves and strengthen our Faith in God's Wisdom Goodness and Power for the effecting of what we pray for Look into David's Psalms Jehosaphat's and Jeremiah's Prayers yea the whole Word of God
us offer the sacrifice of Praise i. e. the free giving thanks in their confession The latter is here meant howbeit the former also is here necessarily presupposed as I shall shew in due place 3. This must be done before men The word here used to confess is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a relative word which supposeth tentation or asking stipulation one to another as when stipulation is made answer is made unto it which confirms the stipulation exempli gratiâ The question do you promise to give to do so or so The answer made to this question if by way of consent and agreement unto it it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Confession or consenting to the question or using the same words when he that answers doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul dicere he speaks together with the other affirms assents and by his confession obligeth binds and ties himself to give to do to omit in a word he consents to the stipulation made Mat. 14.7 So Suidas renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus in the Primitive Times question being made or put to the person that was to be Baptized Dost thou renounce Satan This word is also rendred Profession 1 Tim. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast professed a good Profession or confessed a good Confession and hence Professors have their name This Confession of Christ is giving Testimony unto him This is the Confession with the mouth that Jesus is the Lord There is also a Confession with the deed and life Tit. 1.16 Whereby we perceive that the former without the latter is imperfect yea worse it is indeed a down-right denial of Christ and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Confess is a full speech when heart and mouth and hand when the whole life confesseth Christ Rabanus Confitetur quis Jesum ea fide quae per dilectionem operatur mandata ejus fidelitèr implendo so that he who truly confesseth Christ must have the Spirit of Christ and be in Christ The words import as much in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor otherwise can it be to Eternity 1 Cor. 12.3 No man can say that Jesus is the Christ but by the Holy Ghost The reason why we must confess Christ before men is in regard of Christ and in regard of men and his Confessors 1. In regard of Christ He came a Light into the world Joh. 12.46 that he might declare his Fathers Name and Nature unto men Mat. 5.15 His candle shined upon my head Job 19.3 i. e. Christ the Head of every man 1 Cor. 11.3 The lamp of David 2. In regard of men walking in the midst of his Confessors to promote their Salvation even theirs who confess and before whom confession is made Rom. 10.10 We have them both together Mat. 5.16 Let your Light so shine before men that they may see your good works and glorifie your Father which is in Heaven This was prophesied of Esay 6.1 2. Arise shine for thy light is come If otherwise it come to pass that our Confession have not the due effect yet God and his Confessors have testified their love and desire of their Salvation and our Confession shall be Testimony unto them Thus the Leper Mat. 8.4 is bid by Christ to shew himself to the Priest and offer the gift that Moses commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Testimony for them The Lepers are cleansed that every Spiritual Leper may say Lord if thou wilt thou canst make me clean Thus Mat. 10.18 ye shall be brought before Governours and Kings for my sake for a Testimony against them and the Gentiles hereby they are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Aquinas on Mat. 10.18 Doubt 1. The point thus opened may serve to put some end unto a Controversie now hotly pursued in the Church concerning Baptism especially Paedobaptism or Childrens Baptism for whereas it is said That the person to be Baptized should be first taught and then make Confession of his Faith before he be Baptized I would by Anthypophora make this question Whether a person so taught and making Confession and then baptized be so baptized as the Lord requires he should be baptized yea or no If they say yea he is for that is all they strive for then I shall tell them there is another Confession even that in Life Obedience and Works without which all the rest is false and hypocritical Tit. 1.16 yea and another Baptism which neither they nor we strive for as we ought without which all the rest is to little or no purpose Rom. 6.3 4. The Naturalists tell us of the Partridge that she makes a piteous crying before the Fowler and falls at his feet as if her nest were near offers her self to be taken that she may draw away the Fowler from her nest So doth Satan the old bird of the air he calls us out from thinking of his nest in our selves and sets our thoughts upon outward washings and other circumstances while mean time his brood of evil thoughts and lusts are kept safe in the hearts of men The reason in regard of Christ to be confessed there is equity in it that the King should be honoured before his people as Saul said 1 Sam. 15. but Christ is the King of Saints 2. In regard of the Confession made for his honour 2. Doubt Whether the Lord's Will be that we should confess Him and all his Truth to all men at all times yea or no Answ We say truly qui bene distinguit bene docet We must know therefore that Christ and the Truths of Christ are not all of the same size nor are they to whom Christ and his Truths are to be confessed all alike capable of all Truth concerning Christ nor is Confession made one and the same way nor are the times nor places the same wherein confession is to be made 1. Of Truths some are more common and vulgar such is that 1 Tim. 1.15 This is a faithful saying that Christ Jesus is come into the world to save sinners Chap. 2.4 who will have all men to be saved if our Gospel be hid it is hid to them that perish whose eyes the God of this world hath blinded 2 Cor. 4.3 4. Others are more precious 1 Cor. 2.6 7. which are called wisdom 2. They to whom these pearles are to be communicated and to whom confession may be made are some more capable than others There is milk for babes and strong meat for those who are spiritual 1 Cor. 3.1 2. There are also crums for dogs and husks for swine Luk. 15. for our Lord's command is Cast not holy things to dogs Mat. 7.6 Mich. 2.6 Those who come out of Tyre and Sydon i. e. from oppressing and ensnaring others they who come out from among them gather up the crums under their table There are also bones for those dogs to gnaw upon who stay still in Tyre and Sydon who still endeavour to oppress ensnare
to speak of such a Kingdom as cannot be shaken And I hope as I am to speak to Divines by Profession so also to Divine Religious and Godly men of Life and Conversation for unto such the Text is principally directed it speaks of mysteries touching the Kingdom of God and I beseech God it may be truly spoken of you all that unto you it is given to know the mysteries of the Kingdom of Heaven howsoever unto others it is not given Which words are our Saviours Apologie or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring a reason and giving answer unto his Disciples question in the next words before the Text wherein are Two parts 1. A dignation or gracious admission of some fit and capable into his School of mysteries 2. An indignation or just omission and exclusion of others out of it as uncapable and unworthy 1. God hath his Kingdom 2. There are mysteries of the kingdom of heaven 3. The Disciples know these mysteries 4. It is given to the Disciples to know these mysteries 5. It is not given to others to know them 6. Vnto the Disciples it is given to know the mysteries of the Kingdom of heaven but to others it is not given 1. There is a mystery or there are mysteries of the kingdom of heaven Wherein we must know 1. What the kingdom of heaven is 2. What is a mystery 1. A Kingdom is not only a Country considered concretely with the Inhabitants of it but the power also and Authority to Rule and Govern them Nor is Heaven only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of it God himself is to be understood by Heaven Such is the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase puts the Heavens Ruling vers 26. for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ranked by the Jews among the names of God Thus in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven is thrice used in one Chapter for God 1 Mach. 3.18 19-26 howsoever the Latin Translation as Drusius observes hath added a Supplement as our English also hath done so likewise Luk. 20.5 and in that known Parable Luk. 15.18 The prodigal speaks unto his Father I have sinned saith he against heaven and against thee A speech which some not heeding the Parable use very unfitly in their Confessions unto God We have sinned against Heaven and against thee which is all one as if they said We have sinned against thee and against thee But that Heaven is here so to be understood appears in that the Kingdom of Heaven and the Kingdom of God are in Scripture taken promiscuously the one for the other Thus he whom St. Mat. 11. vers 11. calls the least in the Kingdom of Heavens St. Luke 7. vers 28. calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists is the Kingdom of God Mar. 4.11 Luk. 8.10 which Kingdom of Heaven or of God may be taken either 1. For God's Universal Dominion over all his Creatures of which we may understand Dan. 4.26 Or 2. That special Government of God over and in his Saints Rom. 14. Now howsoever the Text may be true of both yet the drift of the Parable and our Saviours Exposition of it guides us to the latter 2. Of which Kingdom of Heaven there are mysteries or there is a mystery for there is a diverse reading of the word singular and plural The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth some hidden thing for howsoever the Theme whence 't is commonly derived be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to teach some secret or hidden thing touching Divine matters either truly such or reputed so yet if we refer it to the true Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas from shutting up and concealing from common knowledge The words in other Tongues import as much such is secretum a thing remote from sight and arcanum a thing shut up in an Ark or Chest as the mysteries of the Gentiles false Gods were in imitation of the Ark of the True God Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying secret Counsel and a mystery such also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hidden thing bound or sealed up as that mystical Book was Apoc. 5. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Causabon and others think comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide and more immediately from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same signification The issue of all which is that by a mystery we are to understand some thing hidden from the common knowledge of men whereof there are two sorts according to the two great Kingdoms in the world the Kingdom of God and the Kingdom of Satan 1. For there is a mystery of Godliness and the Kingdom of God 1 Tim. 3.16 2. And a mystery of Satans Kingdom or the Kingdom of iniquity 2 Thes 2.7 In both these Kingdoms of mysteries two things are to be distinguished The thing hidden and The hiding of it both which are sometimes promiscuously taken the one for the other 1. The thing hidden is the mystery of Godliness is Gods Truth touching the Nature the Wisdom the Knowledge of God his unsearchable judgements his wayes past finding out the Mind the Counsel the Kingdom of God The hiding or covering of this Truth is either 1. outward and more gross and course as the Ceremonies and Services of Types and Figures Or 2. Inward more subtil and refined as that of Parables Numbers and such like for as in Anatomy or Dissection the most tender and most precious part is covered by some soft one as a film and that by some harder and stronger part as the sight of the eye by the tunicles the brain by the pia mater that by the meninx or dura mater so have the most precious truths of God their next and their outward coverings Thus the Ark importing God himself or the divine presence was covered with a veil that with a covering of Badgers skins that with a cloth of blew the Table of shew-bread figuring out Christ unto us was covered with a cloth of blew that with a scarlet cloth and that with a covering of Badgers skins Numb 4. But the Psalmist in plainer terms reveales the hidden truth of God and the mystical hiding of it Psal 51.6 Thou hast taught me wisdom saith he in a mystery the very same which the Apostle speaks even out of the Psalmists mouth We speak the wisdom of God saith he in a mystery 1 Cor. 2.7 So on the contrary the thing hidden in the mystery of iniquity is Satans lye 2 Thes 2.11 and he hath also his mystical coverings not only those gross and course ones outward Idols and palpable Idol-worship where withal
study of the heavenly mysteries ex tempore and without more adoe repentè sic Theologi prodiere They suddainly start up Divines and presume themselves able Ministers and preach with as much facility and confidence as if they had studied Divinity but if they have gotten a smattering in the Original Tongues they have no patience till they be in the Pulpit and then less Nay may it not truly be spoken of their Seniors that they have as mean an opinion of God's Word when they think they have time enough to serve the world prog for their Childrens Children yet study Divinity Nay if they have Tongues and Arts and quote Scriptures and Fathers how learned Clarks soever otherwise they be turn them loose for profound and dissolute absolute Divines Alas they consider not that there are mysteries hidden mysteries of the Kingdom of God and that it 's given to the Disciples only to know the mysteries 2. This points us to the object or matter of all Controversies and Contentions in the Church viz. the Mysteries or hidden Truths of the Kingdom of God for men differ not in Opinion touching things openly and manifestly known for who but a mad man or stark blind would dispute whether 't were day or no when the Sun shines forth bright and clear at high noon Some Divine Truths there are as clear and evident as the Sun shines so that no question can be made of them they give testimony of themselves and need no other argument to prove them to be these prevent all controversies and strivings of men about them But other Divine Truths there are mystical and hidden and about these and these only men differ and hence proceed all Controversies which distract and divide the Church of Christ at this day which when we hear we may well conclude that the Truths where about they differ are not known for were they known there would be then no further difference about them We will not quarrel but pity a blind man if he saith 't is dark when the Sun shines Of such as these St. Paul speaks they are turned aside saith he unto vain janglings desiring to be Teachers of the Law yea and the Gospel too understanding neither what they say nor whereof they affirm 1 Tim. 1.7 and 6.20 he called Controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oppositions of Science or knowledge falsly so called For did they truly know the Truths where about they differ they would not strive and contend about them as they do and therefore when Controversies are started and hotly pursued in the Church 't is a good Rule not to be over-hasty in siding or adhering unto Spirits of contradiction but rather to do as I have heard the safest course is for a man that travels in a dark night and is in danger to be misled by the ignis fatuus or fools fire to set him down and wait upon the Heavens for light The Prophet Esay gives us the same counsel for avoiding the like â—ools fire of Contention kindled by undiscreet Zelots and carried about like a wisp to brawl and scold at Chap 50.10 11. Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God Behold all ye that kindle a fire that compass your selves about with sparks walk in the light of your fire and in the sparks which ye have kindled This shall ye have of my hand ye shall lye down in sorrow It 's given to the Disciples and who are they It 's a question like that of our Saviour Mar. 5. Who is that that toucheth my cloaths and may be answered as he was Thou seest the multitude thronging thee and sayest thou who toucheth me What a throng what a crowd of Disciples there are in the world and do we yet enquire who they are Alas beloved Multi Dominum comprimunt ac una tangit saith St. Gregory An innumerable multitude of Carnal men throng and crowd our Lord by an outward profession of Christianity yet few very few of that great crowd truly touch him and draw virtue from him and therefore when great multitudes followed him as now there do pretending to be his Disciples Luk. 14.25 He turned about and said unto them if any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple and whosoever doth not hear his Cross and come after me cannot be my Disciple vers 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple And how few alas how few are there such among the great throng of those who are called Christians but unto these and only these it is given to know the mysteries of the Kingdom of Heaven By Knowledge in the Text is to be understood not Historical which is by hear say and rather credulity than knowledge but approbative and experimental knowledge and according to this it is given to these and only these to know the mysteries of the Kingdom of Heaven And why to these O these are the only men in the world that are qualified for entrance into Christ's School of mysteries that 's the first reason and a second is this God the revealer of Mysteries vouchsafes to none but these the Revelation of them That this is the qualification of all those who can possibly be admitted to the knowledge of the heavenly mysteries 't is evident by the testimony of God himself They seek me daily saith he and would know my wayes as a Nation that did Righteousness and forsook not the Ordinance of their God Esay 58.2 it is a tanquam or quatenus specificativum as specifieth the qualification of him that the mysteries of God's wayes are to be revealed unto viz. an unlearning of our selves and ceasing to do evil and a learning of Christ to do good This the Prophet Jeremy defines by doing judgment and justice Did not thy Father do judgment and justice He judged the cause of the poor and needy and is not this to know me saith the Lord Jer. 22.16 Thus St. Paul requires that we walk worthy of God pleasing him in all things and being fruitful in every good work and then followeth encreasing in the knowledge of God Col. 1.10 and vers 26. of that Chapter The mystery of the Gospel saith he which hath been hid from Ages and from Generations is now revealed what to all without exception without qualification No no it is made manifest or revealed unto the Saints unto the Disciples for the secret of the Lord is with the Righteous Prov. 3.32 Unto them the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great revealer of mysteries as he is called more than once in Dan. 2. he makes known the secrets of the Heavenly Kingdom So saith the wise man That God giveth unto the man that
an understanding heart And Prov. 2.2 Apply thine heart to Vnderstanding When Wisdom shall enter into thine heart vers 19. The reason is because God accounts not that Wisdom and Understanding which swims idly in the brain but that which is terminated and is effectual in the heart and therefore as we understand with the heart so also we believe with it saith St. Paul Rom. 10.10 and imagine with it Luk. 1.51 scattered in the imagination of their hearts And remember with it Numb 15.40 that ye seek not after your own heart that ye may remember and do my Commandments But beside these apprehensive faculties and their acts the actions also of the Will are attributed unto the heart as Exod. 25.2 And every man that brings an offering willingly with his heart a willing heart 35.5.21 26 29. So are the Affections also as Desire Psal 10.3 The wicked boasteth of his hearts desire Joy Eccles 11.9 Let thy heart cheer thee and sorrow Eccles 11.10 remove sorrow from thine heart and the rest hitherto referr the thoughts and purposes of the heart Jer. 30.24 and in a word all the issues of Life Prov. 4.23 So that what 's now left for the Soul I answer all these Faculties of Understanding Will and Affections are quoad radicem or radically and originally in the Soul and therefore sometimes attributed unto it Thus the Soul is taken for all that is within us Psal 103.1 though these faculties be all in Scripture given unto the heart either as to the term or fountain or subject of them More specially the Soul is taken for the Will Psal 27.12 Deliver me not over unto the Will of mine enemies Hebrew the Soul Joseph was to bind Pharoahs Princes at his pleasure Hebr. at his Soul Ezech. 16.27 I have delivered thee unto the Will of them that hate thee Hebr. Soul As for the third word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth properly Reasoning or Discoursing whereby we prepare matter for the Will and Affections of the heart to work upon instead of which word in the parallel Evangelist the Scribe useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnderstanding or Consideration Thus the love of God must be shed abroad in our hearts and spread it self extensively over the whole inward man And that it may be as intensively both in the outward and inward man St. Mark and St. Luke add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum omni valdè tuo with all the virtue power and strength of all these nay with all the redundancy and vehemency of all our power and strength of all our heart of all our soul and all our mind But because it behoves us to perform all righteousness as well outward as inward and we must love not only in heart and word but in the deed also The Chaldee Paraphrast turns it with all thy substance or wealth according to that of the wise man Prov. 3. So that by this time we may conceive what our duty is and what the Lord our God requires of us what else but to employ all our thoughts all our reasonings all our understandings all our imaginations all our memories in the diligent enquiry after and meditation upon the most amiable and lovely nature wayes and works of the Lord our God To will to affect to desire nothing else but God and the doing of his will and that which is for Gods sake or in order unto God and all this with all our vehemency with all our power with all our strength of all our heart of all our soul of all our mind such strength as a man extreamly hungry and thirsty would use for the procuring himself meat and drink to satisfie his hunger and thirst which we ought to put forth in our hunger and thirst after righteousness such strength as he that runs a race would put forth for the winning of the prize such we ought for the obtaining of the incorruptible Crown And this is to love the Lord with all our might and with all that is within us as the Prophet David speaks Psal 103. And when we thus love the Lord our God with all that is within us it cannot be but that all that is without us must needs follow and all be wholly taken up with the same love of God that we love him with all our substance with all our wealth with all we have with all our whole life such strength as a Soldier would put forth to conquer his enemy save his life and gain a Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we ought to be thus rooted and grounded in love and that there is such a breadth and length and depth and height of it will appear by many places of Scripture enjoyning it in the same amplitude and unmeasurable measure as we may see in the parallel places Deut. 10.12 and 30.6 2 King 23.3 and other like So also by such Divine Testimonies as import a not loving or hatred of God when any of our love is bestowed upon the Creature without God To which purpose is that speech of our Saviour Luk. 16.13 No servant can serve two masters for either he shall hate the one and love the other or else shall lean to the one and despise the other Hence it is that St. John saith That he that loves the world the love of the Father is not in him 1 Joh. 2. Hence St. James calls such as love the world and yet by all means pretend the love of God Adulterers and Adulteresses because the love or friendship of the world is enmity against God It is impossible that the soul of man should be one and the same with contrary things si adhaeret pulveri fieri non potest ut adhaereat Deo Psal 119. part 4.1 If we mind earthly things our God is our belly Phil. 3. our belly cleaveth unto the ground If heavenly things the true God is our God and we cleave to him In Gods account therefore we cannot be said to love him at all unless we love him with all our heart The Roman Senate had a good mind to have allowed the Lord Jesus Christ a place in their Pantheon but they were assured he would be worshipped either alone or not at all The stream of affections and whole bent of the heart and soul can be but one way at once Observ 1. Whence follows that God requires not only a bare speculative knowledge of himself for that a man may have and yet remain still a most ungodly man if he have no more than a speculative knowledge of God for as a man may know what is virtue and vice justice and injustice truth and falshood and yet he cannot according to that knowledge be said to be virtuous or vicious unless he have the love of virtue or vice justice or injustice truth or falshood so a man may know much of God and his Nature yet cannot truly be said to
one to his Brother saying Come I pray you and let us hear what is the word that cometh forth from the Lord and they come unto thee as the people cometh and sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness and lo thou art unto them as a very lovely song of one that hath a very pleasant voice and can play well on an instrument for they hear thy words but they do them not but when this cometh to pass lo it will come then shall they know that a prophet hath been among them Yet all this while this people was a drowzy dull people their heart was asleep in which sleep they may talk of great things yet do little as appears here by the Prophet do we not perceive it many times in our selves when we are drowsie we can speak ask questions and give answers but the mouth of the stomach being open sends up abundance of vapours which stupifie the Senses and we may be then said to be even half asleep I fear it may be our own case that these things may happen even to our selves and yet we be asleep But how shall we know then when we are awake As Sleep is the binding up of the Senses so we are awake when all our Senses are loose and free when by reason of use or habit we have our senses well exercised to discern both good and evil Heb. 5.14 When we have an experimental sight hearing and feeling of the Word of God when we inwardly see feel and perceive the truth of the Word when we can say with St. John 1 Joh. 1.1 when our heart is awake and that freely sends forth good things words and actions when we awake to righteousness and sin not 1 Cor. 15. that this is the true spiritual watching and waking appears by Phil. 1.9 then is the heart awake when with the whole heart we speak the truth Then is our whole man awake when as Solomon saith Eccles 7.25 we apply our hearts to know and search and seek out wisdom and approve what is excellent I and my heart as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 8.16 I gave my heart to know wisdom c. Note here a time of desertion the great occasion of slumbering and sleeping even in death by the long stay of the Bridegroom this occasion many of the Jews took of sinning in the Wilderness while they were not yet come to the holy Land whence we may take occasion to reprove those who abuse the patience and long-suffering of God like that evil servant ye read of in the 24. of Matth. 48. who says in his heart my Lord delayeth his coming and begins to smite his fellow-servants and eat and drink with the drunken c. Where also we may be exhorted to watching and prayer from the next Verse The Lord of that servant shall come in a day when he looketh not for him and in an hour that he is not aware c. NOTES and OBSERVATIONS on MAT. 25.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at midnight there was a cry made Behold the Bridegroom cometh go ye out to meet him 2. AT the Coming of the Bridegroom we have 1. The Proclamation of his Coming which is illustrated 1. By the Adjunct Time and 2. By the Effects of it the Time at Midnight common to all whether wise or foolish yet proper to the wise who enter into the Bride-chamber the joy of their Lord proper also to the foolish who are excluded even into the outer darkness 2. The Proclamation it self and that at midnight Behold the bridegroom cometh Obj. This Proclamation hath been made so many hundred years yet the Bridegroom is not come Answ Though Zeph. 1. we hear a long Proclamation and terrible threatning in time it will speak The Prophecy of Enoch had its fulfilling in the destruction of the old World and yet it was to be fulfilled in St. Jude's days Jude verse 14. Babylon how often is it said to be destroyed and Jabin is said to be utterly routed and cut off Jos 11.1 yet we read of him again Judg. 4. So saith St. John in his 12. chap. Now is the judgment of this world come yet are we to believe that He shall come again to judg both the quick and the dead Behold the Bridegroom cometh The Virgins are here called upon to go forth to meet him which Proclamation is made at midnight with an Emphasis Behold Wherein we must enquire 1. Something of his Coming and 2. Something of the Bridegroom himself 1. Of his Coming what kind of Coming it is by which the Coming of Christ the great Bridegroom is here understood viz. His second appearing which is spiritual and that either 1. Particular to every believing Soul or 2. General at the last judgment 1. Here is then the accomplishment of our Lord's promise Joh. 14.10 I will not leave you orphans I will come again unto you which our Lord afterwards makes good to St. John in special Joh. 21.22 vers 3. and 28. as St. John himself acknowledgeth Rev. 1.10 I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the spirit on the Lords day and heard behind me a great voice as of a trumpet 2. The word Bridegroom by which we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so called either 1. From his waiting on his Bride or 2. From the Dutch word importing the keeping of her or 3. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the marrying of her it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies one joyned to a Virgin by contract as also when two diverse Families are joyned together in kindred by the espousing of two persons So that Bridegroom is a relative name and to whom hath Christ the Bridegroom this near relation or reference but to his Church He himself is his Churches Bridegroom he is espoused unto her by mutual promises they are contracted one to other He is the Bridegroom or servant which the Bridegroom according to custom and to insinuate his love to his Spouse is wont to profess himself the servant to his Bride the same really does the Bridegroom perform he takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant and waiter upon his Bride as 't is the custom among us and some other Nations that the Bridegroom performs this service our Lord promiseth also to do this really Luk. 12.37 Blessed are those Servants whom the Lord when he cometh shall find watching verily I say unto you that he shall gird himself and make them to sit down to meat and will come forth and serve them He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Bridegroom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Hence we learn an Article of the Christian Faith that the Bridegroom shall come this pro se quisque every Christian man and woman professeth to believe for him and her self and for the
that rejoyce annd weep with them that weep Vers 15. As if a Man should offer his shoulder to another to help him bear his burden this is to have one heart with him yea and one mind also Vers 16. Be of the same mind one towards another not overtopping them with pride and high mindedness mind not high things but condescending to those below us in estate and condition as if a Man should stoop to help up one that is faln Such an unity of heart and mind there must be but not of actions not evil actions not to retaliate or render evil for evil no by no means but all the good we can Provide things good and honest not only before God so 't is in the Latin but also before Men Vers 17. Vengeance indeed is sweet but none of ours 't is Gods Dearly Beloved Avenge not your selves but give place unto wrath for it is written vengeance is mine I will repay saith the Lord therefore if thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire upon his head thou shalt burn up all hatred and ill will in him toward thee and melt him into love unity and agreement with thee Thus to do is to damp all shot against us in a wall of earth Or as Josephus reports of the Jews they teceived the Romans Ram with wool Packs and preserved their walls The walls of the true Jerusalem are Peace Molle verbum vengeance is sweet but is not victory more sweet because not overcome with evil but overcome the evil with good These are the lines which tend unto the Text as to their Centre And elsewhere there are Phrases also which aim at the same duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as is in us 1 Pet. 3.11 To seek Peace as a thing lost but well worth the seeking and using all our wits affections and endeavours to find it out Inquirat cum affectu sequatur cum effectu That it implies no less The next word shews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue it Tanquam rem fugitivam saith the Gloss as a malicious Man would pursue his Enemy flying from him to run after it with all his might so the Syriach there And in this Text the word Glosse in locum which we turn to live peaceably the Syriach turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour for it like a Servant to undertake the meanest and hardest service for it as it were to go to Plough to earn it so the word signifieth And great Reason there had need to be for such eager pursuit and indeed is Whether we consider 1. God himself he is the Author of Peace Phil. 4.9 2. Christ he is the Prince of Peace Esay 9. whose principal Types were 1. Of Priests The peaceable Melchisedech the Priest of Peace Hebr. 7.2 2. Of Kings the peaceable Solomon the King of Peace Whose 1. Prophets are the Messengers of Peace Esay 25. Whose 2. Angels first proclaimed Peace 3. His Apostles and Ministers are the Ministers of Peace Rom. 11.4 His way the way of Peace 5. His Gospel the Gospel of Peace Eph. 6.15 Yea 6. He himself is the Preacher of Peace Ephes 2 7. He Himself is the Maker of Peace Yea 8. He himself is the very essential Peace it self Ephes 2.14 So that what remains but that all his People should be a People of Peace Yet doth not this reason so enforce the duty but that it leaves a doubt behind it how it can be a duty so acceptable unto God to maintain with all Men under the Gospel to whom War was so acceptable under the Law Josuah commanded to make War upon the Canaanites Saul deposed from his Kingdom for not killing all the Amalekites And David a Man of blood who fought the Lords Battels a Man after Gods heart They accursed who come not out to fight Judg. 5. And who with-hold their hand from blood I Answer This Divine dispensation well befitted those times and that People under the Law to whom omnia contigerunt in figura 1 Cor. 10. I know not how haec hath crept into the Text for Antiently it was read thus All things befel them in figures not as since we read it All these things The People of Israel were become outwardly and visibly minded not like their Forefathers Spiritually minded therefore God used them to outward and visible things according to their capacity and so taught them the inward Battle by the outward as he doth us Nor did it misbeseem that People who were no Sons of Peace but such whose iniquities were full But under the Gospel all things become new And those things which befel them in figures saith St. Paul were written for our examples upon whom the ends of the World are come Christian Men therefore to speak properly have not any outward Enemies But the Enemies of a Man are those of his own houshold for we wrestle not against flesh and blood that is against Man but against Spiritual wickedness in heavenly things Ephes 6.12 Against our own strong holds our own imaginations and vain thoughts and lusts 2 Cor. 10. These are the Enemies of our own houshold Which I would to God our Zelotical Hotspurres understood who have chosen a Religion and way of worshipping God peculiar to themselves that hath no patience no long sufferring no gentleness no brotherly kindness no mercy no peaceableness in it And therefore they are altogether for Wars and Fightings with this or that other Sect of Men and under pretence of the glory of God would convert Men with fire and sword out of their hot and heady undiscreet zeal extreamly hate all other Religions but their own little Sect and condemn them all for Heresies and the Favourers of them to death Alas poor Men they know not of what Spirit they are for surely Christs Spirit they have not He came not to destroy Mens lives but to save them Luke 9.56 Nor did the Father send his Son into the World to condemn the World but that the World should be saved by him Joh. 3.17 Obs 1. Observe then the end of our Christian calling it is Peace 1 Cor. 7.15 Obs 2. The great bounty of our God in offering this to all For the same Lord over all is rich unto all that call upon him Rom. 10. According to that of St. Peter Acts 10.35 In every Nation he that serveth God and worketh righteousness is accepted of him The word which God sent unto the Children of Israel preaching Peace by Jesus Christ Obs 3. The measure of Obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God binds us not to impossibilities not like Pharaohs Task-masters Obs 4. This is a task of all the Saints of God to be performed to every Man But Alas how remissly how negligently is it commonly maintained among them who would be thought the Saints of God! a cross word a little disrespect a small detriment or loss it ravels all that which had been
which we have so long so dearly loved to destroy that which we have so long been building up to crucifie the Old Man which hath so long lived in us to mortifie and kill those lusts which so long have been our dearly beloved life To let those old things pass away which we have loved as intirely as our own souls yea better than our own souls Durus est hic sermo this this is an hard saying indeed who can hear it who shall perswade us to it so that there is need of all motives that can be named yea and the powerful motions of Gods holy Spirit in special manner whereby we may be enabled to destroy crucifie and mortifie this old man and so cause him to perish and pass away Some motives I named for the enforcing of this duty before some others I shall now add The Apostle tells us that the old man is deceitful and so he is a deceitful old Man and that two wayes for whereas a man is miserable one of these two wayes either 1. By failing of a good which he hoped for which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 2. By falling into a mischief which he feared not which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This deceitful old Man makes us miserable both wayes for 1. He puts us in hopes 2. He frustrates and makes void our hopes and makes us secure and fearless and then brings the evil which we feared not upon us Having therefore before used motives of the first kind and shewn that these old things promise indeed much good but cannot perform the good they promise having in them neither 1. Honestum inward or outward true beauty and comliness nor 2. Vtile true profit and advantage nor 3. Jucundum true and lasting delight and pleasure but all the contraries and so shewn that this is a lying and faithless old Man and makes those who trust him miserable the first way I shall now name a Motive or two for the second kind and shew that this old Man these old things however they seem to secure us from evil yet they work us a mischief which neither we feared nor they threatned but secured us of and so it will appear that this is a pernicious and mischievous old Man Our Saviour tells us that the thief comes not but to steal and to kill and to destroy and for the same ends comes this old Thief this old Man to us to steal to kill and to destroy for howsoever he promiseth us liberty life peace and immortality he payes us home with servitude and thraldom death trouble and vexation and eternal destruction 1. This old Man promiseth us liberty by his Vassals and Servants 2 Pet. 2.17 yet who greater slaves and vassals than they themselves are I shall give some instances of this old Mans deceit and of their misery who are deceived by him 1. What sort of men in the world seem to themselves more free and would seem to others than the debaucht dissolute drunkard and who is a greater slave than he While he promiseth himself and others liberty he himself is a servant of corruption And the Apostle proves it in the next words for of whom a man is overcome it is our phrase a drunken man is overcome with drink of the same is he brought into bondage And a cruel bondage this is They say drunkards take no harm it is a Proverb of the Old Serpents invention to bring men into bondage but an extreme false one it is for who hath wo who hath sorrow who hath contentions who hath babling who hath wounds without cause who hath redness of eyes they that tarry long at wine they that go to seek mixt wine Prov. 23.29 30. And see how secure he is in the midst of greatest danger vers 34. Thou shalt be as he that lieth down in the midst of the sea or as he that lieth on the top of a mast see what a patient servant he is and how contented with his service vers 35. They have stricken me and I was not sick they have beaten me and I felt it not See how diligent a servant he is in the next words when I shall awake I will seek it yet again How industrious they are they will loose no time They rise up early in the morning that they may follow strong drink and they are faithful and constant at their work they sit at it till the wine inflame them Isai 5.11 2. Such another vassal to his Lusts is the obscene filthy letcher to whom the old Man the old Pander promiseth all liberty and invites to all licentiousness and useth his vassals to Rhetorical Speech Come let us take our fill of Love until the morning let us solace our selves with loves with much fair speech she caused him to yield and with the flattering of her lips she forced him Prov. 7.18 21. He goes after her straight way as an Oxe to the slaughter and as a fool to the correction of the stocks vers 22. Such a vassal such a slave to this old Man was Joseph's Mistriss though a free woman whom he forceth basely to serve and flatter her own servant to leave no means untryed how she may win upon his favour though she was in her condition free yet by this old Mans deceit enslaved and made a servant to corruption As on the contrary Joseph was a Servant yet a most free Man in that he yielded not to the inticings of the old Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome in 1 Cor. 7.23 A servant may not be a servant who serves not this old Man and the freest man in the world may be a servant who is this old mans vassal Let Servants and Free Men hear this saith the same Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether of these was the servant he that was ruled over who ruled himself or she that ruled and was over-ruled by her own lusts she that flattered or he who despised her flatteries But these are chargeable old things costly lusts The covetous wretch will not be a retainer to the old Man upon so uneasie terms he will be his drudge at an easier rate the old Man deceives him another way bids him fill his purse his warehouse his barns first and then he will be able to retain these old things and defray them with easie charge when he shall say Soul thou hast much goods laid up for many years take thine ease shut up thy shop give over thy trade eat drink and be merry Foolish Projector he promiseth himself fruition of those old things many years hence and considers not that this night his vapour may vanish away his life may be taken away from him Thou fool this night they shall take away thy soul The like may be said of the proud ambitious envious revengefull impatient man and indeed every vicious man who retains these old things it may be generally spoken of all and every one of them that they are deceived serving
Gods ways tye their hands from doing his Will tye their tongues from speaking to his praise in a word bewitch men that they obey not the truth And therefore it was observed that they who were afterward condemned for witches were formerly very frequently at Sermons where such doctrines were preached such doctrines as they aimed at and all disobedient men and women extremly love for by these and such as these the kingdom of Satan their great Master stands and continues in the hearts of men Sometimes again these bewitch the people with great names as precious men powerful preachers as Simon Magus a great one was called the great power of God And to such men give heed be cause of a long time they have bewitched them with Sorceries It is St. Lukes reason Act. 8.11 ye know these late times have been extreme notable for witchcraft among us but exceedingly among our neighbours of Scotland and when hath there been a time of greater disobedience This practice is by maleficiating and holding the eyes that they see not what is visible and the like spiritual witchcraft is wrought by blinding the eyes of men and their understandings with false principles whereby the Truth of God is hidden And this is also practised by blinding the parties bewitched with oaths and covenants that they are not Orthodox if they believe not and live as they do Necte tribus nodis ternos Amarylli colores And the Syriack word in the Text that we turn is bewitch is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies ligare to bind And this witchery prevails with those who are yet but babes in Christ for so saith the Wiseman Satan binds up folly in the heart of the child And as the old Sorcerer whom ye read had bound a daughter of Abraham I say as he obscures things that are virtuous and good and binds the understandings of men therefrom So by his wiles and witchcrafts he perverts the affections also and sets them on things that are ill as the Wiseman speaks in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheeling about of the appetite the vertigo the vagary the inconstancy the wandring of the concupiscence perverts the simple mind when a man is drawn away by his own lusts and enticed Jam. 1.14 Observ 3. Disobedient men are bewitched which will appear if we compare the effects said to be wrought by witchcraft with those of disobedient men such are binding and blinding men wasting them and causing them to consume away yea killing them and if they yet live buffeting them The Wiseman tells us what is that old mother witch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisd 4.12 This binds folly up by the fall in the heart of a child and tyes and contracts the heart covetousness blinds men it 's call'd aviditas and the covetous man avidus the eyes of his understanding are blinded by covetousness the lust of the eyes the same causes men to wither and consume away such withering is that of a withered hand Envy is an old Witch that slayeth the silly one Job 5.2 Carnal wisdom in the Text bewitched the Galatians that they obeyed not the truth And let us look upon the present Generation and see whether almost generally it be not bewitched The reason why some or other had bewitched these Galatians may be considered either in regard of the parties bewitched or him who bewitched them 1. The parties bewitched were yet in the state of the spiritual child-hood Gal. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and although they had begun in the spirit they did now seek to be perfected in the flesh And therefore whereas witches are said to have power over young children This fascination or witchery is not only a deceiving of the sight but also a hurting of the eye especially in young children whence that Verse Nescio quis teneros oculus mihi fascinat agnos For it was believed that the eyes of envious old women had that power on the eyes of children and other young creatures whether it were indeed so or not saith Saint Jerom Deus viderit Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill with the eyes The Apostle therefore having here to deal with the Galatians whom he calls children he implys that some have hurt their eyes alluding to that old supposed witchery that the witch fastening her evil eyes upon the infant imprinted a venemous quality So the false Apostles are here understood to have fastened their eyes i. e. imprinted their false wisdom upon the simple souls of young converts whom he calls little children Gal. 4.19 Observ 4. The Gospel of Christ crucifies unbewitches undeceives and ravels all the grand Impostor's work For as Rebellion and Disobedience is as Witchcraft the Gospel brings in the obedience of Faith and what sin the envy of the Devil brought into the World the love of the Father drives out of it St. Paul had been bewitched as well as others Tit. 3.3 We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy c. till the kindness and love of God our Saviour appeared And as there are lusts of the present evil world which bewitch the men of this world and as the witchery of wickedness blinds the eyes So the Lord Jesus sends his Apostles to open their eyes as the bewitching of naughtiness obscures things that are good so the light discovers Whereas Satan binds Christ comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may loose Observ 5. The Apostle does not excuse the Galatians of their disobedience because they were bewitched but rather blames them so much the more for being bewitched For what was it for them to be bewitched what else but to have been disswaded from obeying the truth Now this is the Nature of perswasion and disswasion and upon the matter of all counsel it lays no force upon any mans will but when all is done it leaves him free who is so counselled to do or not to do according to the counsel given Hence it is that he who is counselled and prevailed withall and bewitched from doing or not doing what he ought is as lyable to reproof and punishment as if he had not been counselled or bewitched The reason is the counsel left him free This was the cause why Eve though bewitched by the old subtil Serpent yet bare her own punishment Gen. 3. This discovers the false hearts of many who rather than they will own their own sins the brats of their own thoughts and evil affections they will lay them at any ones door Ahab who had committed two of the greatest sins Idolatry and Murder at least by connivance yet owns neither But saith to Elijah Art thou he who troubles Israel 1 King 18. And Judah will have Thamar to be burnt though the incest were his own Gen. 38. Nor would David have owned his sin unless Nathan had wisely couched his reproof
are spent on this Argument I shall therefore spend no more time in the proof of this point only I shall shew the Reasons of Christ's Resurrection and then make application of it unto our selves The Reasons of Christ's Resurrection are considerable In regard of 1. God who raiseth the dead 2. Christ who is risen from the dead 3. God's People Christian Men and Women who must be raised from the dead 1. All the wayes of the Lord are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercy and Truth which meet us very oft together in Scripture and God hath engaged them both for the Resurrection of Christ 1. He engaged his Mercy when out of meer Grace and Favour to us He raised up our Lord Jesus Christ as St. Peter blesseth God for it 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ who according to his abundant Mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead 2. He engaged his Truth Psal 16. Thou wilt not leave my soul in hell neither wilt thou suffer thine Holy One to see corruption This St. Peter interprets of our Saviour Act. 2.30 31 32. and averrs it to be fulfilled in him 3. He freeth both his engagements at once Act. 13.34 As concerning that he raised him from the dead now no more to return unto corruption He saith on this wise I will give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure mercies of David 2. In regard of Christ his Person and Office 1. Such was the dignity of his Person so great was his Power That it was impossible he should be detained by death Act. 2.24 God hath raised up Jesus having loosed the pains or as the Syriack word signifieth the cords of death which are more properly loosed than pains because it was not possible that he should be holden of it and therefore he loosed his bands as easily as Sampson his type brake his cords Destroy this Temple saith he and in three dayes I will raise it up and I have power to lay down my life and I have power to take it up again 2. In regard of his Office of Eternal King and Priest Mediator and Intercessor of his Church none of which could have been performed by him had he been still seized by death 3. In regard of Gods People for all the blessings of God and Christ are centred together in the Church He was delivered for our sins and raised again for our justification Rom. 4.25 And this to be the main drift of the Law and Prophets and the summ of Pauls preachings Act. 26.22 23. I continue unto this day witnessing both to small and great saying none other things than those which the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead and should shew light unto the People and to the Gentiles This point is usefull for 1. Instruction 2. Reprehension 3. Information Observe then a pledge and earnest of the Resurrection from the dead It is the Apostles Argument If Christ be risen how say some of you that there is no resurrection from the dead Christ is our Head and he is risen and therefore he must have a body conformable unto him Christ is the first fruits of them that sleep every one in his own order Christ the first fruits afterward those who are Christs 1 Cor. 15. Certain it is then raised we shall be but it concerns us neerly to look to it and provide betimes They that have done good shall come forth to the Resurrection of Life and they that have done evil unto the Resurrection of Condemnation Joh. 5.29 2. Observe how true and faithful our God is in the performance of his great Promise It is the use which St. Paul makes of Christ's Resurrection Act. 13.32 33. We declare unto you glad tydings how that the Promise which was made unto the Fathers God hath fulfilled the same unto us their children in that he hath raised up Jesus again He that is faithfull in little is faithfull also in much So our Lord reasons in regard of us Luk. 16.10 Thou hast been faithful in a few things Mat. 25.21 A rare vertue because commonly men are wont to neglect small things De minimis we say non curat Lex we mean the Humane Law not Divine But we may reason concerning God He who is faithful in much he is faithful also in little for he who hath given us his Son to die for us and to rise again how shall he not together with him freely give us all things For all things are less than he is Rom. 8.32 we depend upon him for eternal happiness and shall we not trust him for temporal blessings We may relie upon him for the salvation of our souls and shall we not relie on him for the support of our bodies If some great Rich Man were bound to pay us such a summ of money we would not doubt of it though he might prove false or break God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God all-sufficient who can neither be deceived nor deceive hath promised all things necessary for us yea he hath performed one of his greatest promises The Resurrection of the Lord Jesus And shall we not trust him for the less God is true in performing his promises Let us be true and faithful to him to perform our promise at the Sacrament otherwise let us know that God is true also in his threatnings 3. Observe the Truth of Christ's Divinity He was declared to be the Son of God by the Resurrection from the dead Rom. 1.4 This is a sure guard of our Faith and of the whole Christian Religion 4. Observe the verifying of all those Types and Figures which foreshewed our Lords Death and Resurrection That of Jonas observed by our Saviour Matth. 12.40 That of Daniel delivered from the Den of Lyons and exalted to honour That of Joseph promoted from the Prison to the Throne and called Zaphne Paneanah the Saviour of the world But because his two estates were so different as death and life they were not possible to be figured in any one Creature But the Fathers have observed the like in Nature as that of the Palm-tree which being dead and consumed revives out of its own dust if we may believe the Philosophers or that of the Phaenix which dyes and returns to life out of its own ashes If we may credit Historians Philosophers and the Greek and Latin Fathers who make both these Emblemes of the Resurrection unless it be one and the same story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifying both the Phaenix and the Palm-tree But we need not borrow Types from nature of the Fathers observation The Scripture it self is copious enough in examples more ordinary But that is a most fit one Joh. 12.24 Except a corn of wheat fall into the ground and dye it abideth alone but if it dye it bringeth
we refuse the waters of Siloam which figures his Embassy c. See Notes on Gen. 5. Methuselah Consider The High Priest of our Profession Hebr. 4.14 15. and 7 24-27 This High Priest we then consider as we ought when we consider and perform our own duty and profession conformably unto him when we are crucified and dead with him to all our affections and lusts when all our perverse wills delights and pleasures are buried with him when we arise with him to newness of life ascend with him and mind the things above when we have our conversation in heaven and sit with him in heavenly things Thus St. Paul considered him Phil. 3.9 10 11. that I may be found in him c. 2 Cor. 3.18 Behold him as in a glass whereby we are changed c. Hebr. 12.2 3. Looking to Jesus the Author c. Thus St. Peter considered him 1 Pet. 3.18 and 4.1 2. It 's true God makes all things but what proper work hath he wrought in me If he have wrought his saving work in all the world and not in me what is that to me Sure I am he hath wrought some good in thee otherwise thou wouldest not so much desire his work to be wrought in thee Is not that good will wrought in thee by the Father of lights Jam. 1.18 Hath he not wrought in thee a love of Righteousness and an hatred of Iniquity Fear not thou hast seen the shape of the Father he hath begun his work in thee c. But alas it goeth very slowly on Doest thou not know that Satans work is first to be destroyed Did not he work in thee while thou wert a child of disobedience Ephes 2.1 And did not the Lord then wait on thee and used great patience towards thee and is it not reasonable that thou now wait upon him Thou art to pass through the hands of all thy makers why are there more than one Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father works the good will the Son brings power the Spirit finisheth the work Ephes 2.10 created formed made Isa 43.7 Be thou faithfull to him and he will perfect his work Deut. 32. 't is not done all at once thou shalt subdue the many Lords that have had dominion over thee Isa Thou shalt through the power of the stronger one bind the strong Man yea thou shalt bind those Rulers of darkness Eph. 6. Thou shalt bind their Kings in chains c. Psal 149. Thou shalt sing Hallelujah that last Song Revel Thou shalt then prevail over the iniquity and like a true Israelite and prevailer with thy God rejoyce in thy Makers so the word is plura Psal 149.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 1. Who meditate not consider not nor think thus on Christ Jesus c. See Notes on Psal 63.6.2 3 and 4 ibid. Exhort Meditate on and consider Christ Jesus the Apostle and high Priest of our Profession When we in our holy thoughts consider meditate and draw near to him he then draws near to us and is present with us Psal 39.3 How much more when two or three are gathered together in his Name and when he comes he brings his Consolations with him It 's a time of great lewdness and prophaneness which the Prophet mentions Mal. 3.14 15. Even such a time as this is abounding with Atheists and prophane voluptuous men at this time they who remember and consider the Lord and his Christ he remembers them vers 16 17. The two Travellers to Emmaus were in their meditation on him and he was present with them and instructed them Deut. 32.29 30. O that they would consider c. how should one chase a thousand and two put ten thousand to flight this appears true by the want of it Job 34.26 27 28 29. Isa 1.3 Hos 7.1 2. Means Remove See Notes on Psal 63.6 NOTES AND OBSERVATIONS UPON HEBREWS III. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was faithfull to him that appointed him as also Moses was faithfull in all his house SAint Paul hath hitherto propounded to our Consideration the Apostle and High Priest of our Profession Christ Jesus in his Person and in his Offices in this Verse he propounds the same Apostle and High Priest of our Profession to our consideration as faithfull in both these Offices and that he may the more forcibly press this consideration upon them he compares the Apostle and High Priest of our profession with Moses in his Faithfulness and so insinuates unto them that since they had Moses in so high esteem for his faithfulness that they believed him and obeyed him they-would also take into their consideration this Apostle and High Priest and his Faithfulness unto God who appointed him as Moses was faithfull in all Gods house and believe and obey him But because a Man cannot be said to be faithful to his trust unless he be appointed to it and hath somewhat committed to his trust we must here understand that also and presuppose it here that God appointed Moses and there is no doubt but that Paul alluded unto Numb 12.6 so 1 Sam. 12.6 where Samuel saith the Lord advanced Moses and Aaron the word in the Greek there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it is which is there rendered advanced and here appointed So that Christ Jesus is here compared with Moses in his advancement and appointment to his Offices of Charge and Trust as also in his faithfulness and truth in the discharge of his trust In the next five Verses we have 1. The Collation of Christ Jesus with Moses 2. The Prelation of Christ Jesus before Moses In the Collation and comparison we have that wherein Christ and Moses are compared 1. Their advancement and appointment to their Charges and Offices of trust 2. Their faithfulness and trust in discharge of those Offices which being resolved into particulars will afford these Axioms 1. God appointed Moses to his Offices 2. Moses was faithful to him that appointed him 3. Moses was faithful in all Gods house 4. God the Father appointed Christ Jesus to his Offices 5. Christ Jesus was faithful to him that appointed him 6. As Moses was faithful so Christ Jesus 1. Consider Christ Jesus faithful to him that appointed 1. God appointed Moses to his Offices This Axiom is included in the Protasis or first part of the comparison and is necessarily supposed and to be premised here in comparison of which Christ Jesus is said to be appointed unto his Offices Quaere 1. Who Moses was 2. what Offices 3. what 't is to appoint It 's superfluous and needless here to enquire who Moses was a man so famous not only in his own Nation but also among the Greeks and Latines for so Orpheus that Ancient Poet wrote of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he calls Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aquigena born and as brought forth of the water and speaks of the two Tables of the Decalogue of the Law
Pharaohs daughter c. 2. The thing 1. A servant hath nothing of his own what he gets he gets to his Lord 2. As they who were villains 3. What he hath is his Masters 4. What he hath or doth for his Master he is to give an account of 5. He knows not what his Masters mind is further than his work requires 6. He knoweth not what his Master doth Joh. 15.15 Servants have different employments as Davids and Solomons Every servant is not trusted with all his Masters goods Some servants are employed in all their Masters business so was Joseph so was Obadiah No servant is trusted by his Master with his wife 1. God's servant hath nothing of his own His servant David emptieth himself of all he might seem to have 1 Chron. 29.11 2. God's servant works not for himself 1 Cor. 10.31 cum Col. 3.17 3. What a servant gets he gets for his Master Thy pound hath gained c. 4. He knows not what his Master doth John 15.15 Jonathan shot his Arrows Herein Moses the Law-giver and figure of the Law differs from such servants as the Lord entertains into more intimacy under the Gospel such he calls his friends John 15. And unto these he imparts his mind 1 Cor. 2. his secrets and mysteries Now although Moses I believe was inferiour to few of God's servants yet by reason of the dispensation wherein he was as in order to the Gospel which had better promises he is said only to be a Servant Thus the Law brought up only servants under the spirit of bondage Rom. 8.15 such an one acts all out of fear and Moses himself is described as an Hireling who doth all he doth for a reward 5. Some servants are entrusted with all their Masters goods so was Joseph and Moses faithful and trusty in all the house of God So Paul had the care of all the Churches 2 Cor. 11.28 No such Scripture concerning Peter 6. Of Servants some are admitted unto nearer intimacy than others are as Moses Numb 12. such a servant was John Baptist but withal a friend to the Lord Jesus Joh. 3. 7. A Servant abides not in the house always Ishmael and Hagar are cast out nor was Moses admitted for ever to stay in the house he must not go over Jordan to rule in God's house in the Holy Land this seems to be figured by Exod. 33.11 Moses though admitted to great intimacy with the Lord yet he departed out of the Tabernacle whereas Joshua departed not 2. Moses was faithful in all Gods house as a Servant These words bound the faithfulness of Moses he was faithful in all Gods house according to that wherein he was entrusted and that limitation is contained in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Servant That we may know how Moses was faithful in all Gods house as a Servant we must remember that a complete house consists of three combinations 1. Husband and Wife 2. Father and children whether Son or Daughter 3. Master and Servant And there is between every one of these as a sutable relation so likewise a respective faithfulness as between the Husband and Wife Father and Child Master and Servant for between every one of these there is either an express or tacite Covenant which while either observes to other they are said to be faithful There are besides these manifold other relations in the Church and Common-wealth and between them Covenants either express or tacite which require mutual faithfulness between one and other as between the Magistrates and the people and between one man and another Observ 5. This opens a noysom sink of unfaithfulness among the Sons of men in hac faece Romuli in these dregs of time 1. The Husband toward his wife his covenant and promise to her was That with all his worldly goods he would endow her yet those his worldly goods and hers also he prodigally wasts with riotous living leaves his wife and children to poverty want and misery he covenanted to live with her and renounce all others he renounceth her and all women are to him as one On the other side the woman obliged by the like to her Husband proves unfaithful to him 2. There is a natural obligation and tye between Father and Child so that the Father is bound for that natural being he hath given his child to afford him likewise esse nutritivum instructivum to give him nourishment and education And the child is bound to honour his Father and Mother but what an universal breach of faithfulness is here The Parents are wanting in their Duty towards their children and by way of requital the children dishonour their Parents Ezech. 22.7 And 3. The like neglect of faithfulness is in the third relation betwen Master and Servant And private Families being the Seminaries and Seed-plots of Cities Common-wealths and Kingdoms from thence issues the breach of common trust and faithfulness among men which all complain of at this day and I believe not without just cause since the character of the iron age Non hospes ab hospite tutus Non socer a Genero fratrum quoque gratia rara est No Servant or nearest Friend is admitted to that degree of intimacy by his Lord that he should allow him familiarity with his wife Joseph preferred as highly in Potiphar's house Gen. 39.6 yet vers 9. He hath kept nothing back from me but thee because thou art his wife and John Baptist so highly preferred by our Lord saith He that hath the Bride is the Bridegroom c. John 3.28 29. but the friend of the Bridegroom standeth and heareth him S. Paul durst not appropriate 1 Cor. 1 14.15 but endeavours to present a chast Virgin to Christ 2 Cor. 11. Repreh 1. The unfaithful servant who is trusted by the Lord with all his house he will yet presume to be unfaithful towards his Spouse either 1. Arrogating her to himself Or 2. Forcing her against her will 1. Arrogating her to himself as calling her after his own name as his Church his people Repreh 2. Those who force the Spouse and commit a spiritual rape on the consciences of people Paul was a more faithful servant 2 Cor. 1.24 though 2 Cor. 11.28 He had care of all the Churches Observ Note here the Dignity of God's people they are his servants the servant receives his Dignity from the Honour and Dignity of his Master and he riseth with him We are the servants of the God of Heaven Ezra Moses rejected all Honours even the greatest among men to be the servant of the Lord Hebr. 11. See the high promotion of Christ's servant Rom. 6.19 Observ Note here the difference between Moses himself in his dispensation and the Apostles of Christ in theirs he is called as he was a servant the Law brought forth John Baptist as a friend John 3. the Apostles were friends of Christ the Gospel brings forth Friends yea Brethren Sisters Mothers Matth. 12. These are no legal Titles
fail or as 't is in the Margin fall from the grace of God unless there were a possibility of falling why should we be so often warned of it Let him that thinks he stands take heed lest he fall Observ 3. The Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest any one seem to fall short he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest all seem to fall short it is true indefinites imply one as well as other yet they do not always imply an universal possibility much less a probability for where things are contingent and arbitrary between two events as here to come short or not to come short of entrance into Rest not only God's providence but also what is of God in man as fore-sight prevents the evil that might fall out and secures the good that was but possible which may answer their ensnaring cavil who ask if any one indefinitely may fall away from the grace of God and come short of entring into the Rest if we say yea any one may then they infer then may all fall away and come short and so it will be possible that none shall be saved in the end I answer it is neither possible nor probable because of a double divine providence one watching of us and another implanted in us Add hereto that the Lord is not only able to keep us from falling who believe on him and obey him and endeavour to run the way of his commandments but also he doth actually lay hold upon all such and stay them from ruine Heb. 2.16 the words are not well turn'd in the Text they are better in the Margin The Verb is in the present tence The seed of Abraham are they who walk in the steps of Abrahams faith Rom. 4. Believers and obedient ones those who run the race that is set before them These the Lord lays hold upon and keeps them from falling Observ 4. The believing Saints and they who for the present are upon the way to God's Rest and Kingdom ought every one of them wisely to fear and take care lest in the end he should fall short of it until he be entirely possessed of it we read that all above six hundred thousand fell short of entrance into God's Canaan or Rest who yet had made good progress towards it The Apostle gives the believing Gentiles warning by the example of the faln Israelites Rom. 11.20 Because of unbelief they were broken off and thou standest by faith be not high minded but fear and with this fear he teacheth the Philippians to proceed toward the Land of Rest work out your salvation with fear and trembling Phil. 2.12 Therefore St. John warns the Elect Lady that though the truth be for the present in us yea and shall be in us for ever 2 Joh. 2. yet vers 8. Take heed saith he that we lose not those things that we have wrought but that we receive a full reward and accordingly he minds the Church of Sardis Remember how thou hast received and heard and hold fast and repent Revel 3.3 for he that now thinketh he standeth may possibly fall 1 Cor. 10.12 Observ 5. Fear is not suddenly cast out no not of believers it is true that love casts out fear but what fear is that what other but that which hath torment which yet must make way even for love it self as the needle that pricked to the heart Act. 2.37 It draws after it the thred as the cords of love which unite and joyn the heart unto God and then the needle is cut off but that is not until the love be perfect 1 Joh. 4.18 yea the reverential fear remitti non potest as not toward our fathers upon earth so much less toward our Father which is in heaven The state of Bliss is by Divine Wisdom figured by Jerusalem which hegins with fear and ends with peace and rest Observ 6. The eminent Saints of God in their exhortations oftentimes put themselves in the number of those whom they exhort although themselves indeed are not concern'd in the duty whereunto they exhort and this they do out of lenity condescent and desire to gain those whom they exhort Thus doth our Apostle in Titus exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us fear So Neh. Chap. 5.20 Thus St. James Chap. 3.1 and St. John 1 Joh. 1. 2 Joh. 2.8 Now the Apostle did not fear himself vers 3. being one who had entred into God's Rest vers 10. Observ 7. Fear is not a needless or useless affection if rightly ordered yea it 's very profitable and necessary Prov. 23.17 Be thou in the fear of the Lord all the day long and 28.14 Happy is the man that feareth always as Job said Verebar omnia opera mea they who are in the race toward the everlasting Rest may and ought always to fear their enemies and their own weakness yet hope firmly on the Lord and on his help and grace in Jesus Christ Psal 11.11 Answer O Lord O God forget not the poor especially while a good will is present to please him and a fear to offend him remains in us for this is a Godly fear Hebr. 12.28 29. and hereby we perfect the holiness 2 Cor. 7.1 2. 1. Hence those are to be reproved who think there is no cause nor need of this fear when we are once brought to the state of Grace in any measure Let such remember the condition of these in the Text the people were then in Kadesh Barnea the unconstant or unsettled holiness of the Child 2. They are to be reproved who are secure and fearless in their passage toward Gods Rest Example whereof we may read of the people of Laish they live at ease securely 3. Reproof is of those who reason from the promise of God absurdly that therefore they may do unjustly be careless and fearless There is a promise left c. God will be true in keeping his promise it is true He is most true but then must we be obedient to his Commands Gods Promise is part of his Covenant with us and a Covenant requires both parties to observe their several engagements Shall God Almighty be bound by his Promise yea by Oath unto us and shall we be loose dissolute and regardless of our duty toward him Mark how the Lord reasons with his people Jer. 7 3-10 Amend your lives c. trust not in lying words saying the Temple of the Lord c. Observe the Lord he requires our endeavours to the fulfilling of his promise Psal 32.8 9. I will instruct thee but be not like the Horse and Mule c. Gods promise to teach us requires that we be docible and plyable to his Doctrine Ezech. 43.7 8. and 36.37 They shall pollute my Name no more but then he requires that they put away the carcases of their Kings and then he will dwell in the midst of them The Lord having promised Crowns unto the followers of Christ Zach. 6.12 13 15. he conditions the performance of
purposing to do and actual doing of the Word Doubtless no for since God rewards every man according to his works he who according to his purpose performs the act shall receive a greater reward than he who purposeth indeed but hath not opportunity to do it As Soldiers who have actually an enemy to encounter have better pay than they who lie in Garison although they stand upon their guard too and wait for opportunity and wish for it and are in jeopardy every hour As also because there may be velleities desires and purposes in the heart of a man which are good beginnings yet prove addle and to no end because whether his purpose be 1. First counterfeit and hypocritical or 2. whether it be because affections work powerfully in the presence of their objects or 3. what ever the reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing or other intervenes and hinders his purpose from accomplishment as we see in the case of intemperancy the Drunkard will weep and howle and purpose and vow and swear and bind himself with resolutions as Sampsom was bound with cords yet when the Philistines come upon him when his drunken companions potu cadentes such as fall with drinking as St. Hierom interprets the word when these Philistines come upon him he breaks all his purposes as Sampson did like cords of tow But if we compare intentions of doing the Word together with intentions is there a difference in regard of them Questionless there is according as these are spun out and drawn nearer one then the other unto real action although neither of them throughly perform the deed insomuch as God accepts one will for the deed it self and not the other so he saith to Abraham because thou hast done this and hast not spared thine only Son therefore blessing I will bless thee though Abraham indeed had not done it but in the event spared his only Son And the Scripture testifieth that by Faith Abraham offered up his only Son Hebr. 11.17 though indeed he did but offer to offer up his Son But God saith not so of David that he had built the Temple though in full purpose of heart he had built the Temple as God himself witnesseth But away with all these needless and vain contemplations Christ say some hath done and suffered all things already to our hand and therefore what need we do any thing 'T is true indeed Christ hath done and suffered all things but not that we might do and suffer nothing at all No no St. Luke being about to relate the story of our Saviours active and passive obedience saith they were things completae in nobis St. Hierome surely read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as some since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.1 2. Christ was a doer of the Word that we also might be doers of it and therefore he saith not it behoves me but it behoves us to fulfil all righteousness Matt. 3.15 and 5 17-20 Rom. 3.3 But wherefore then came Christ was it not to fulfil the Law for us Yes doubtles but so for us that also in us for what the Law could not do in that it was weak through the flesh God sent his Son made in the similitude of sinful flesh and for sin condemned sin in the flesh That the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8. Thus Christ is the end of the Law for Righteousness to those who believe You know though God raised up Saviours to deliver Israel yet were the people themselves put upon it to fight and hazzard their own lives under the conduct of their Judges and Saviours and though Joshuah fought the Lords battles yet every man came with his life in his hand 'T is a phrase often used Joshuah arose and all Israel with him I have overcome the world saith the true Joshuah or Jesus Joh. 16.33 Hebr. 11. what then be ye idle Nay therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of good chear so our English hath it the Vulg. Lat. better Confidite be bold be of good courage that ye also may overcome the world 1 Joh. 5.5 Where he seems to answer to his type Joshuah who speaks thus to his Captains and men of war whom he had commanded to put their feet on the necks of the five Kings fear not nor be dismayed be strong and of a good courage for thus shall the Lord do to all the enemies against whom ye fight Josh 10.25 Zach. 10.5 Luk. 10.19 Behold saith the true Joshuah I give ye power to tread upon Serpents and Scorpions and upon all the power of the enemy And the God of peace shall tread Satan under your feet quickly Christ doth all therefore yet so that the Saints do all with him And 't is as true that Christ hath suffered all things for us for after he had offered one sacrifice for sin for ever he sate down at the right-hand of God yet that sacrifice exempts not us from offering up our sacrifice of our sins for what follows Henceforth he expects that his enemies which are our sins be made his footstool Hebr. 10.12 13. So St. Paul understood the sufferings of Christ Col. 1.24 I fill up that which is behind of the afflictions of Christ in my flesh Nay the sufferings of Christ are so far from exempting us that they infer our suffering with him Rom. 8.17 2 Cor. 1.6 7. 2 Tim. 2.12 Hebr. 6.12 For Christ suffered for us leaving us an example that we should follow his steps saith St. Peter and because Christ hath suffered for us in the flesh arm your selves also with the same mind But be it so that our doings and sufferings be necessary yet not as causes but as means as conditions as the way to the kingdom not the cause of the kingdom That is as if they should say they are not proper causes but Metaphorical which is the best interpretation I can make of it otherwise I appeal to all Logicians is it not a downright contradiction for what are means or wayes or conditions but causes and so they are causae quaedam salutis inferiores saith Calvin Without doubt this Opinion first arose and hath been since maintained by men zelotical for a dead Faith who commonly are no friends to true Logick and therefore cannot distinguish between a cause in the latitude of it and a meriting cause But to place obedience among the consequents of salvation is to make it Arbitrary and left to our discretion and then 't is like to be well done for if obedience be conceived as gratuitum which according to Aquinas if done is accepted if not done there 's no harm done most men will be like begging strangers or Fidlers who scrape a long time till they have gotten some thing and then a stroak or two and we thank you and there 's an end No no they which have done that which is lawfull and right shall live Ezech.
That he would incline our hearts to keep his Laws That this day we fall into no sin but that all our doings may be ordered by his governance to do alwayes that which is righteous in his sight That he would prevent us in all our doings and further us by his continual help that in all our works begun continued and ended in him we may glorifie his holy Name that by his holy inspiration we may alwayes do those things that be good and by his merciful guidance we may perform the same through Jesus Christ our Lord. Ye know these things if ye do them blessed are ye for blessed are they that hear the Word of God and keep it Now the God of peace that brought again from the dead our Lord Jesus Christ make you perfect in every good work to do his will doing in you that which is well pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen NOTES AND OBSERVATIONS UPON JAMES I. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure Religion and undefiled before God and the Father is this to visit the fatherless and widows in their distress and to keep himself unspotted from the world THe Text is such as well befits the time for this our Age is much distracted with the great variety of Religious Zelots and for the Churches Peace Religion by St. James is in the Text defined and as the thing which most pretend that do pretend Religion is Purity so the Religion which is here defined is Pure for pure Religion and undefiled before God and the Father is this c. The matter which the Text concerns is weighty and such as well deserves attention for what is of higer nature than Religion and what Religion than that which in the sight of God is undefiled and pure The parts whereof the Text consists are two 1. The thing defined viz. pure and undefiled Religion before God and the Father 2. The definition or explication thereof and that is this 1. To visit the fatherless and widows in their affliction 2. To keep himself unspotted of the world 1. In the first the things on which St. James insists are three 1. The duty it self Religion 2. The conditions which are annexed thereto it is pure and undefiled Religion 3. The sincerity of these conditions it is pure and undefiled Religion before God and the Father 2. In the second St. James concludes that pure and undefiled Religion before God and the Father doth consist 1. In doing Good 2. In eschewing Evil. 1. In doing Good as in visiting the fatherless and widows in their affliction 2. In eschewing Evil as in keeping himself unspotted of the world With these by Gods assistance I shall exercise your Christian patience untill I measure out this Text and Time 1. First I will make entrance on the first and that 's Religion nothing is more displeasing unto God than to be contemned nothing more pleasing than to be adored therefore God commanded man to do him service and unto such as do perform that service which he requires he makes the promise of eternal happiness but threatens unto such as do neglect this service the vengeance of eternal fire for God accepts not persons but renders unto every one according to their works whether they be good or evil for the just i. e. such as have done good shall go into life everlasting but the wicked i. e. such as have done evil shall go into everlasting fire Thus Athanasius in his Creed expounds our Saviours words St. Matt. 25. ult Now this duty and service which God requires of Man is set forth in Scripture under several names For 1. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obedience for disobedience is the body of sin to be destroyed Obedience is the life of Righteousness which they that are delivered from this body of death must live Disobedience is the Old Man we must put off Obedience is the New Man we must put on Ephes 4. 2. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom is the name which doth express this duty for to do the will of the Lord your God is your wisdom and understanding in the sight of the Nations Deut. 4.6 Hominis enim sapientia est pietas saith St. Austin in his Enchiridion to Laurentius chap. 2. 3. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love for Love is the fulfilling of the Law Rom. 13.8 4. Sometimes the duty which we owe to God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godliness for Godliness is profitable unto all things and hath the promise of this life and of that which is to come 1 Tim. 4.8 The godly or blessed man exerciseth himself in the law of God day and night Psal 1. If therefore thou wilt be religious let the study of his Law be thy continual exercise When thou sittest in thy house and when thou goest by the way when thou lyest down and when thou risest up Deut. 6.7 To this end the people of the Jews did use their Phylacteries that all times the Law of God might be their meditation 2. Secondly à reeligendo Deum quem per peccatum negligentes amisimus For good and evil being set before us we refused the good and chose the evil but by this service we refuse the evil and do chuse the good Deut. 11.26 3. Thirdly à religando nos omnipotenti Deo for sin separated betwixt God and us but this service separates us from sin and rebinds us unto God again For this service works the death of sin the Husband unto which our souls were bound And having freed us from the Law of this our Husband it marrieth us unto our first Love the essential word of truth the Christ of God By this service man which was the Devils captive jure tanquam postliminio returns unto his Country the Paradice of God again And this service in this place is signified by this word Religion For this the words themselves yea and the holy Ghosts intention in this place declares For 1. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated in the Text Religion Martin Luther calls Gods service in his Translation for Orpheus did first instruct the Thracians in the service of their Gods Therefore from the Thracians saith Suidas God service is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by Tremelius thus Si quis existimet quod serviat Deo In the Syriach which Tremelius did translate to serve God and to be Religious are not different things but one Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a frequent title which the Saints from their Religion in holy Writ assume 2. Secondly this duty and service which God requires and wills is the doing of the Word which God commands And here St. James exhorts the true believing Jews to whom he writ to be doers of the word not hearers only deceiving their own selves For if any man among you be a hearer of the
of Elisha See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Hearken to the Lord's rod. 3. Pray unto him Psal 69.15 Let not the pit shut her mouth upon me and Psal 142.7 Bring my soul out of prison c. Job 33.26 30. NOTES AND OBSERVATIONS UPON MATTHEW V. 31 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it hath been said He who shall put away his wife let him give her a writing of divorcement But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery I Told you in the Preface to the opening of vers 27 28. That our Lord expounds the seventh Commandment and somewhat annexed thereunto having now expounded the seventh Commandment and given directions for the avoiding of Adultery and Fornication to extinguish the evil concupiscence which might foment and nourish this sin implied by plucking out the offensive eye cutting off the offensive hand and foot and all this at our utmost peril even of being cast into hell He now propounds and then expounds somewhat annexed to the seventh Commandment and that is concerning Divorce in the words I have read I shew'd in the beginning of our Lord's Expositions That it is not generally true which some conceive it to be That our Lord in this Sermon on the Mount intended only the confutation of the Pharisees false glosses and mis-interpretations of God's Law for we have seen hitherto that both the first and second instances are no other than the very Law of God in the sixth and seventh Commandments and our Lords Expositions of them have no way confuted them but added their inward and spiritual meanings thereunto that whereas the Law against Murder and Adultery was understood only to restrain the outward Act our Lord shews that those Laws reach even to the heart also wherefore it could not be his general scope howbeit I deny not but he meets with false glosses and misunderstandings of God's Law and such was this custom and practice of the Jews which we have now before us The words contain our Lords third instance wherein we have 1. A Law or pretence of a Law it hath been said 2. Our Lords exception and limitation of that Law or pretence of a Law in the former we have these particulars 1. It was usual and customary for the Jews to put away their Wives 2. Who so puts away his Wife must give her a writing of divorce 3. This was said usually among them 1. It was usual and customary for the Jews to put away their wives This is evident by what our Lord supposeth in his exception and limitation of this usage in the next verse But I say unto you c. as also by the Pharisees question put unto our Lord Mat. 19.3 Is it lawful for a man to put away his Wife for every cause They had no doubt such an usage but we must here enquire quo jure by what right they so did It 's true among men a long custome an usage of long time may become a Law But Nullum tempus occurrit Regi No time can prescribe custome to the Prince much less can the longest time introduce a custome against the King of Kings Was this his Law or not that men should put away their wives The Pharisees would intimate so much Mat. 19.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses mandavit commanded to give her a Bill of divorce No saith our Lord Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permisit permitted you to put away your Wives it was not then any command of God but a permission But every permission is to be reduced to one Law or other either Moral Judicial or Ceremonial To which of these was divorce to be reduced Surely it was a Politick and Civil Ordinance and Dispensation which is to be reduced to the Moral Law and to the seventh Commandment and therefore our Lord having discovered inward Adultery even by lusting after a woman he now shews who give occasion to commit Adultery even they who put away their Wives But for our more distinct proceeding we must know that this putting away was to be understood of Wives of the stock of Israel for otherwise a Wife taken from among the Captives might be put away Deut. 21.14 2. Nor doth this extend to all the Hebrew Wives for she who was forced before marriage by her Husband might not be put away Deut. 22.29 3. This permission or license of putting away was by reason of the hardness of their hearts Mat. 19. which may be understood two wayes either that the Lord and his servant Moses remitted somewhat of the strictness of the Law for a time lest the Husband should complain that he was yoaked without release or remedy 2. because men by their hardness of heart by their own Law or Act did love to be cut off This permission was not allowed in any Case except some nakedness or uncleanness as Deut. 24.1 2 3. The reason why men put away their Wives among the Jews and why there would be the like Divorces made among other Nations if the Laws did not hinder them the reason is because the parties are not duly and as they ought to be united and joyn'd together And this comes to pass by reason of a two-fold defect 1. One in regard of God 2. The other in regard of Nature 1. In regard of God marriage ought to be in him i. e. according to his Will and in his Fear in his Name wherein all things ought to be done especially Wedlock 1 Cor. 7.39 Let her marry to whom she will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the Lord. 2. There is also a defect in regard of Nature when Complexions and Constitutions are not considered but other causes and reasons incline parties one to the other of which more anon Obs 1. Here is presupposed that marriage is an Union and Knitting of Man and Wife together and that an intimate Union insomuch that Man and Wife is said to be one flesh Mat. 19. which words of our Saviour have reference unto that first Institution of Marriage Gen. 2. where we read That the Woman was taken out of the man Obs 2. How prone men are to break the Law of God as it appears in that most of God's Laws in the Decalogue are negative and above all Laws men are most apt to break the Law of Love one to another which yet the Lord himself in special is said to teach Thes 4.9 Ye are taught of God to love one another for having made of one blood all the Nations of men there is or ought to be in all men such a love as is wont to follow Consanguinity and Kindred and of all the Laws of Love men are prone to violate that which should bind them most which God gave to the Man in his Innocency upon the first contracting of marriage he shall cleave unto his
Wife Gen. 2. and they two shall be one flesh Obser 3. How witty men are in misconstruing the Word of God The words of Moses will hardly afford any such collection as they made for putting away their Wives Deut. 24.1 2. where we say in our Translation vers 1. then let him write her a bill of divorce put her away out of his house The words do not necessarily bear any such construction yet hence they collected that for many causes a man might put away his Wife But if those four first verses be well looked into and the Law-givers scope considered we shall find that those verses make up one entire sentence and that the three first verses are but only the antecedent and the fourth is the consequent and makes the sentence entire for whereas v. 1. we render the words imparatively by way of Precept Let him write her a bill of devorcement the very same words meet us v. 3. which yet we render not imparatively as before nor indeed are they so to be rendred and therefore not the former since they are both in the very same tense and all makes but sententia pendula as it is called an imperfect sentence which is compleated by the fourth verse thus if a man take a wife and marry her c. if he write her a bill of divorcement and send her away c. In this case her former Husband who sent her away may not take her again to be his wife so that all the three first verses are but a supposition or condition of the antecedent part and so Tremellius renders the words and that this is the main scope of that Law that the former Husband may not take his wife again who hath been the wife of another man it 's clear by the Prophet Jeremiah's reference to that very Text Jer. 3.1 wherein we read no command that a man should put away his Wife only because upon supposition of divorcement he who put away his wife must give her a bill of divorcement hence they collected that a man might put away his wife Men are witty in construing the Law of God to make it sute with their corrupt wills 2. Axiom Who so puts away his wife must give her a bill of divorce What is a bill of Divorce The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word properly signifieth a departing from that writing by which the wife was ejected and sent away out of her husband's house It answers to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a cutting off The form of this Bill is to this effect The Husband professeth that willingly and of his own accord without any compulsion he puts away and casts forth out of his house her who had hitherto been his wife and by that writing gives her license and power to go whither she will and to marry to any man nor must any one hinder this act of his in testimony of all which he gives her that bill of divorce The Reason why he that puts away his wife should give her a bill of divorce 1. The action was solemn and could not be without forma juris without some legal instrument and that necessary both in regard of the husband such an instrument was of force against him litera scripta manet that he might not receive his divorc'd wife against the Law hereby also the wife divorced had to shew that she was freed from her former husband and warranted hereby to marry another 2. Hereby also God in wisdom and goodness made provision for the wrathful and hasty husband that in writing the bill of divorce he might be whiled and stayed and brought to consider how great an evil it was to put away his wife that so as the Philosopher advised a man to do nothing in his anger till first he had said over his Alphabet so by the writing this bill of divorce the angry husband's wrath might cool and some space be given him for repentance and change of mind Obser Note hence the wisdom and goodness of the Law-giver he considers the condition of those to whom he gives his Law They were under the Law which is a state of weakness Rom. 8. Non eadem à summo minimoque he requires not the same strictness of all alike he permits something to some weak ones for a time till they become strong Repreh Those who in the married state are enemies to their own happiness what knowest thou O man whether thou mayest gain thy wife 1 Cor. 7. Repreh This is a just ground of reproof to those who cause divorcement and separation between Man and Wife Those I mean who make unequal marriages either between themselves or between their Children or other Relations these while they intend to lay a lasting foundation of Union and Friendship between Persons and Families even these utwittingly are the cause of the greatest breach dissention and disagreement what else shall we judge of those who make marriages only out of worldly respects as Wealth or Honour or high Place without consideration of that which ought first of all to be looked into the Fear and Love of God and Christian education advancing it as also that due sympathy and harmony of Nature mutually inclining and disposing and uniting the minds and hearts and making them in a sort one For whereas these Bonds are wanting though nothing else be wanting of worldly interest as Wealth Honour place of Dignity or what else can be wished yet contracts and unions of parties so unequal ordinarily incense kindle dissentions and differences between themselves and all in relation to them as the binding of Sampson's Foxes set all on fire This must needs be the very worst divorcement of all other when their minds and hearts are opposite and contrary and divorced one from the other yet by Laws of Matrimony they are obliged to maintain a bodily presence one with the other Let Covetous Proud and Ambitious Parents think well of this who engage their Children in perpetual Bonds of unequal marriages to begin a kind of hell upon earth which without God's great mercy will never have an end surely such marriages were never made in heaven They say that Marriage is a Civil Ordinance and therefore the power of contracting it is devolv'd from the Minister to the Civil Magistrate though St. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery Eph. 5. But such marriages as these are hardly civil and therefore indeed more fit for the market-place than that which according to the new reformation of words is called the Meeting-place 3. It was said If a man put away his wife c. It was said but by whom was it said or to whom in the two former instances we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word is left doubtful whether to them of old time or by them of old time but that word we read not here no why this was not said to them nor by