not only mente tenere to hold in ones mind and think well of them nor is it a Believers duty only to dispute for them plead and reason for them To maintain good works is not only ore or lingua-tenere to hold good works in mouth and tongue To maintain good works is manu tenere to practice them whatever our hand finds to do to do it with all our might Observ 4. Works though good honest fair profitable unto men both to bring them to the faith and to the end of their faith the salvation of their Souls yet find opposition in the World they need maintenance and defence Yea because they are good Many good works have I shewed you from my Father for which of these works do ye stone me saith our Lord Joh. 18.32 The Jews were ashamed to own that for a cause but as many at this day because they have no true cause why they hate those who plead for Faith and good works accuse them of erroneous judgement false doctrine c. as the Jews accused our Lord of Blasphemy But St. John speaks home to this purpose 1 Joh. 3.12 Wherefore did Cain slay his brother but because his own works were evil and his brothers righteous See Notes on 1 Thess 4.1 Observ 5. Hence appears a great difference between those works which are commonly accounted such and those which are truly and really such and so to be esteemed Men commonly conceive of Liberality and some works of Charity as the only works which we call good works And yet indeed such a man may do and sin in so doing as our Laws make mention of a Corrodie which was an allowance to eat and drink given to some slow bellies and idle persons who refuse to labour God is infinitely more merciful than all men yet hath he commanded that he who will not labour shall not eat yea it is possible that man may do such good works yet perish 1 Cor. 13.1 2 3. Whereas the true good works are of a far greater latitude Godliness is profitable for all things The true good works which have Faith for their Principle the Word of God for their Rule good will for their Motive Grace for their Strength the Glory of God for their End These are they that are profitable unto men to Faith to the end of their Faith the salvation of thei◠souls These are generally all virtues and virtuous actions which are common to all men and such as are more special and proper to certain orders of men both which are comprized in these two words which meet us often in Scripture justice and judgement Justitia est omnis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justitia in sese virtutes continet omnes Judgement I conceive to be every mans duty in his own place and calling And thus some conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used 1 Sam. 8.11 which we render the manner This will be the manner of the king that shall reign over you for so Kings Princes Governours and all Magistrates have their office in governing the people and such are their good works The Minister hath his duty also in teaching the people So St. Paul gives charge to Timothy Preach the word in season and out of season c. Be thou totus in his He must not leave the word and serve tables Act. 6. And although the Deacons office was about ministring to the poor yet they preached the word also This seems to be the Reason why the Levite must have no portion among his brethren his whole business was about the service of God And these are their good works Every one of the people hath somewhat or other to do in his own special place or calling his trade and profession of life and herein he ought to be employed And these are their good works Generally Magistrate Minister and People every Believer who believes God and Christ and so dwells in him he hath his good works He who saith he abideth in him ought himself so to walk as he walked 1 Joh. 2.6 Observ 6. Hence it 's evident that our Church according to this sence maintains good works and that in a greater latitude than they do who most contend for them for they summ them up to seven kinds whereas good works are all virtues and virtuous actions of the Christian life yea we maintain them in a better place degree or order than they do who place their justification in them we maintain them to be the soul and life of Faith and inward justification not as the causes of the same as will appear if we compare the Text with the words before Observ 7. Note hence what is the true Faith of those who believe God See Notes on Gen. 15. Observ 8. Some there are under the means who believe not aright in the living God Act. 17.4 5. 2 Thess 3.1 2 3. And may we not averr the like of many at this day For although all know there is a God yet all do not honour him with right thoughts will affections belief love Rom. 1.21 22. yea Titus 1. ult Repreh They are therefore hence blame worthy and justly to be reproved who content themselves with a barren and dead faith without the life and righteousness of good works Jam. 2.14 24. Much more are they to blame who abound in all manner of evil works 2 Pet. 1.9 Surely there are such yet they will pretend good works also that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Text but in another sence for however they contend for good works and plead for them that they ought to be done yet in the winding up when they speak home to the matter their maintaining of good works is only in pretence and in words when there is no necessity of them to Salvation for they are justified and saved without them And then what remains but that all obedience and good works be meerly arbitrary and left to our discretion among the consequents of Salvation See Notes on Jam. 1.22 To maintain good works may prove chargeable we are said to maintain that which we are at charge withall If they who believe God be saved what need they maintain good works if less will serve the turn c. Vide Notes ubi supra Exhort To maintain good works There is a kind of maintenance in our Law used in evil part a seconding a cause depending in suit between others against Law But the maintaining of good works of Faith Hope Love Joy Meekness Temperance Patience c. Against these things there is no law Gal. 5. These have the countenance of Law Divine and Humane of good Angels and Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To maintain good works may be more specially understood and rendred as our Translators turn the word vers 4. To profess honest trades for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Eph. 4.28 To work with their hands the thing that is good and the following words that he may
his work-house But if the man assumeth this unto himself as if this were befel him for some notable worth in himself as he were soul and body c. he is now become spiritually proud And what house wisdom was building folly pull's down with her hands Prov. Like the flye sitting upon the Axel-tree of the Cart O quantam ego vim pulveris excito The Ass that carried the mysteries of Isis prided himself and pricked up his ears as if the people had worshipped him Such a silly Fly such a simple Ass is such an one as arrogates God's works to himself Yea this arrogancy and assuming somewhat to a mans self of the good the Lord doth in him and by him moves him off the centre of his Faith Joh. 5.44 Prov. 20.6 Observ Abraham believed and obeyed and so obeyed that he wrought that heroical work of obedience and that faith that obedience of faith was accounted to him for righteousness He first believed and obeyed and then that operative belief that obedience of faith was accounted unto him for righteousness We see that Abrahams obedience and perfecting of his Faith was in order before his being accounted Righteous his Faith was perfected by works and so the Scripture was fulfilled which said Abraham believed c. Therefore to place obedience and doing good works among the consequents of justification and salvation is to make obedience and the doing of good works arbitrary and then they are like to be well done indeed who will then do any if but gratuitous See Notes before on Jam. 1.22 And there is reason they should be remiss in their obedience and doing good works who conceive it arbitrary so to do for who will go about so difficult a business as obedience if he be already sure of the main by justification And therefore some will grant that good works are necessary but how not as causes but as means c. Vide ubi supra Repreh Who think to fulfil the Scripture by a complete and full justification but fulfil not perfect not their Faith by works of Sanctification And therefore they thank God for their Justification that 's sure and firm because they imagine it so And then thank God for their Sanctification in part They believe that can never be otherwise This is gross unbelief See Notes on Col. 2.12 Observ The reason of that abundance of iniquity which our Saviour fore-told should be in the last days the want of Faith in Jesus Christ And therefore Joh. 16.8.9 The spirit shall reprove the world of sin because they believe not in Christ who takes away the sin There is no belief in the Divine Power of Jesus Christ the Power of God Luk. 18.8 few there are that know him otherwise than according to the flesh Men have thoughts of his humanity and believe in him His enemies acknowledge him a powerful man so did they Matth 13.54 they acknowledged the wisdom and mighty works done by Christ But in that they believed not his Divine Power see what followeth vers 58. So did his friends as they Lvk. 24 19. Spake as much in honour of Christ as might be But vers 25. O fools and slow of heart to believe c. He that believeth in me as the Scripture hath said Joh. 7.38 Thus he is the Lamb passover door vine the fountain They glorified God in me Vnless ye believe that I am ye shall dye in your sin Joh. 8.24 Repreh 1. Their preposterous and imagining belief who boast of a Plerophory a fulness and perfection of Faith before they have the beginning of the true Faith Tantum absunt à perfectione maximorum operum uti ne fundamenta quidem jecerunt build Castles in the air before they have laid the foundation They are in heaven before they have passed by the gates of hell as the Jews would have a sign from heaven whom our Lord points to learn a sign from hell as he calls it Jonah 2. They offer up their Isaac before they come out of Vr they talk of perfection before they know they own imperfection they are familiar with God in the clouds on the top of the ladder before they have lyen down with Jacob at the foot of it Surely these begun their Faith and Religion at the wrong end These are thieves and robbers who enter in another way Joh. 10. Repreh 2. Who deny a possibility of perfecting either Faith or any other Grace Consol What consolation must this needs be to the misgiving soul fainting fearing and ready to despair Act. 16.31 It was the Roman Law that the Jaylor who let any prisoner escape should suffer the same punishment which he should have suffered And therefore he chose rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common effect of despair but a most foolish one stultum est ne moriare mori Do thy self no harm fear not despair not believe in the Lord Jesus It was no new doctrine to the Jaylor but the same which he had now sometime preached at Philippi the obedience of faith But alas I am dead in trespasses and sins Ephes and fear an eternal death stipendium peccati mors he that believes in me although he be dead yet shall he live Joh. 11.25 Psal 138.7 8. Vntil the day dawn c. 2 Pet. 1.19 Be not discouraged there are degrees of Faith there is a beginning of faith Heb. 3. and there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness of it nothing can be perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at once Art and Nature have their gradual increase Nihil simul inventum perfectum est saith Tully in his Publ. and it is true in Rhetorick that the first Orators had a more rugged stile which they of after ages polished and made more terse till at length they brought that Art unto perfection The first Painters nor knew nor used more than four colours which Art yet afterward was perfected by Apelles and others with great variety Et natura nihil magni voluit effici cito Quintil. The greater creatures stay longer in the womb and are born with greater difficulty And even so it is in the Divine Nature and the Divine Art of life Phil. 1.6 Repreh Those who rest in an imperfect faith They think low thoughts of God Herein Abraham and Sarah offended and it is the sin of their children while yet they are young Zachary the father of John for this cause was stricken dumb Can he give bread to his people This offended the great God so much Psal 78 20-30 It is a common sin that men rather propound to themselves the lowest condition of Faith in the believer yea almost the unbelief to be imitated than the highest The reason is there is little or no Faith nothing like love among us that believeth all things were there such a Faith we would believe that we should receive the Spirit of Jesus yea as Elisha did a double portion whatsoever ye ask believing ye shall obtain Matth. 21.23 3.
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
Lord was crucified Rev. 11.8 But all men have not the true Faith for our Lord foretels that when he cometh He shall not find Faith upon the Earth from whence we may note that all professors of the Faith in all Ages have been and are an enlightened people and lights to the rest of the world especially the Saints of these latter dayes in whom the true light shines The Use hence is for reproof of those who would seem to go forth to meet the Bridegroom yet indeed stay at home In discovery of this will appear the grand imposture of the false Christianity for what is that which in the Christian world is commonly reputed the going out of our selves but this that we look into our selves and see there a world of errours a mass of corruption a sink of sin c. and then go out of our selves to Jesus Christ who hath made satisfaction and expiation for the sin why what fault find you with this Alas when we have seen this mass of corruption we are content that it continue there still yea we commonly believe that it must be there still and therefore we so go forth to meet the Bridegroom believe in him and take him home to us for the covering of our sin like a Strumpet that marries an Husband for the covering of her Adultery with other men 3. They took the Lamps the reason of this is from the usual Ceremony which was wont to be performed in the night by torch-light so that our Lord abstains not from making use of Customes usually taken up in the world for the illustration of his Truth where we may note a necessity of humane learning for discovery of ancient customes among the Heathen used and supposed as known in the world many whereof we find in Scripture which cannot otherwise outwardly be known than out of Humane Authors Moses was well learned Act. 7. divers points of the Civil Laws as also the Greek Poets full of many good Examples as well as Documents require good learning St. Paul's Epistles to say no more of the necessity of Tongues herein as well as in Arts. Mysticé Then they took the Lamp what is the Lamp but the Divine Doctrine of the Law and Gospel Psal 119.105 Prov. 6.23 John Baptist a Light Joh. 5.35 What is it to take these Lamps but to believe the Divine Doctrine Joh. 1.12 13. so Joh. 12.36 the Virgins take their Lamps they believe the whole Word all the People of God at least in profession believe the Law and Gospel to be Divine Doctrine and the Word of God Thus have they their particular Faith and with these Lamps they go forth But what reason can be given for the distribution of the Text of those who profess Christianity that five are wise and five of them foolish It 's a short cut to referr the difference to the influence of the Stars at mens Nativity or to fatal destiny which is the common refuge of ignorance But we are not here to enquire concerning the cause why some are Natural Ideots others have Natural Sagacity but we are here to search into the reason of this prudence and imprudence the cause of this practical wisdom and the want of it why some are provident and so wise others improvident and so foolish much might be said concerning this it shall be sufficient to refer this difference unto the true or false judgement of men their partial or impartial election and choice according to their true or false judgement As when an unerring Rule is set before all men even the Holy Word of God according to which they may judge Righteous Judgement and choose what is good some do so others become judges of evil thoughts and choose those things which the Lord delights not in Now that the Lord inclines no man to folly or is the cause of it is apparent by that of the Wise Man Ecclus. 15.11 Say not thou it is through the Lord that I fell away for thou oughtest not to do the things that he hateth so vers 17. Before man is life and death and whether him liketh shall be given him so Deut. 30.15 See I have set before thee this day life and good death and evil c. also Mich. 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to humble thy self to walk with thy God So that they who are wise are such by the grace of God and they who are foolish they become such by their own perverse judgment and their own partial election NOTES and OBSERVATIONS on MAT. 25.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Five of them were wise and five of them foolish THe Order is inverted in the Vul. Lat. What wisdom what folly is here meant How are we here to understand the wise how foolish There are five intellectual Virtues which we may reduce unto this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in the Language of the School are Art Science Wisdom Intelligence and Prudence I shall not spend time in distinguishing these the last of these is here meant when we say That five of these Virgins were wise the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not properly wise but rather prudent and so indeed it ought to have been rendered as the Latin hath here Prudentes for wisdom is properly about the highest causes and reasons of things whereof it judges and enables us to judge Prudence is busied about the expedients and means conducing to the end Wisdom is conversant about the highest objects as the Kingdom of God and Christ the Bridegroom of the Church Prudence is busied about Faith Knowledge Love and good works the Lamp and oyl in the lamp needful for admission into the Kingdom of God But here may arise a doubt what are there but five foolish Stultorum plena sunt omnia numerus est infinitus To which I answer The Lord Jesus speaks here only of such enlightened men and women 1. who had in good measure kept themselves unspotted from the world 2. Who had saved themselves from the untoward Generation 3. Who had gone forth to meet the Bridegroom 4. Who had made some good progress in the wayes of the Lord these the Lord Jesus calls fools because they wanted oyl in their Lamps c. Our Lord speaks not here of the unbelieving world but of the negligent and foolish professors of Christianity But still the question remains why there are five wise and five foolish 1. Why five wise Because that was the custom of the Romans Grecians and Jews as also 't is evident by this Parable that they had five Lamps lighted at their Nuptials this appears by the Problem of Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why saith he do they light five Lamps neither more nor fewer His reasons are not for our purpose But since five was the customary number of those who were to carry Lamps and to be
of God to Abraham concerning Justification by Faith which Faith as will appear excuseth not but establisheth the necessity of doing well The Apostle vers 6 7. propounds the question touching Justification by Faith and proves it by the Example of Abraham and that Argument from Abraham's Example he enforceth by Divine Testimony Gods Sermon or Speech to Abraham 1. God justifieth the Heathen through Faith 2. The Scripture foresaw that God would justifie the Heathen through Faith 3. The Scripture preached before the Gospel unto Abraham 4. In Abraham all Nations shall be blessed 5. The Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed 1. God justifieth the Heathen through Faith Quaere 1. What the Heathen are 2. What it is to justifie the Heathen 3. What to justifie them by Faith 1. The word used for Heathen here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the English word may come the same is used for Gentiles and Nations which words in Scripture signifie sometime all people except the Jews 2. Sometimes it signifieth them also as in the Text. 2. To justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is a word of manifold significations but here it signifieth to make or to declare to be just or righteous The former of these hath two parts according to the two parts of Universal Righteousness whereof the one is ceasing from evil the other is doing good See Notes on Gen. 15. A dangerous Errour in placing first Justification and that intire and unquestionable then Sanctification as another thing and that imperfect and in part whence men thank God for their Justification intire and whole then for their Sanctification in part I call this a dangerous errour for if men be justified by what Christ hath done without them without any work wrought in them beside imagination they then must needs conceive themselves saved already Then the whole work of Sanctification comes after which comprehends all obedience all good works which then no doubt will come off but slowly when a man is perswaded that he is justified and saved already and his Sanctification is part of his gratitude and thankfulness unto God for his Justification for gratuitum is a good work which if done well if not however the gift is received In this case men are not likely to deny themselves take up their Cross daily strive to enter in at the strait gate cut off their right hand and foot and pluck out their right eye mortifie their earthly members c. Who will go about to do these things when he is justified already already saved and sure of his salvation Frustra fit per plura quod fieri potest per panciora 3. God justifieth the Heathen through Faith And what is Faith Faith is an assent unto Divine Truth The Object of Faith is 1. Personal Or 2. Real See Notes on Gen. 15. Now because Abraham is the great example and Leader of Believers and called the Father of the faithful Let us see how God justified Abraham through faith And so we shall know how God justifieth the heathen through faith also God commanded Abraham to go out of his country and his fathers house c. Abraham believed this command of God and went out Gen. 12.1 That this was Abrahams Faith appears Heb. 11.8 By faith Abraham when he was called to go out he obeyed This command to Abraham is formed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. That this is a leading example of belief unto all the Churches of God see Psal 45.10 The title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the converts or those that turn unto God and a song of Loves to God calling his Spouse and the Church answering and obeying Hitherto we have heard Abrahams Faith in obeying Gods command Now see an example of his Faith in the promise of God God made a promise to Abraham to give him a son who should have a posterity like the stars of heaven Gen. 15.5 6. Rom. 4.3 18. God commands him to offer up his Son in whom the promises were made Abraham obeys Gen. 22. Heb. 11.17 18 19. We see what kind of Faith in the Promise this was See Notes on Gen. 15. and what Faith ours ought to be Now judge Brethren whether it be more honourable to God to make a man really and truly just or only to think him and judge him just when really and truly he is not Whether it be more honourable for a Physician to remove the disease wholly or to perswade his patient that he is in health when indeed he is not Whether it be more credit for the Chirurgion to heal a wound or only to skin it over when the relict and putrifaction yet remains Reason Gods main design being to set up Righteousness again in the earth All other means are insufficient Faith is found sufficient 1. All other means 1. The flesh is too weak for the effecting of this for no flesh must glory in his sight 2. The Law also is weak by reason of the weakness of the flesh and makes nothing perfect Heb. 7.9 2. The sufficiency of Faith in the Lord Jesus for the effecting of the work This sufficiency of Faith will appear from the uniting and knitting of it unto Christ the power of God and his Gospel Heb. 4.2 insomuch that what is said to be done by that Faith it 's said to be done by Christ himself We have all these together Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Hence it is that Christ and Faith are taken for the same Gal. 3. 2 Cor. 13.5 Rom. 3.20 26. and 4.16 Therefore it is of faith that it might be by grace Add to all these the Divine approbation of this means Heb. 10.5.9 Hence appears a dangerous mistake in the Doctrine of Justification which because it 's said to be by Faith therefore it 's inferred to be without works For our better understanding of this we must know that works are either such as are elicited and drawn from us by the command of the Law See Notes on Gen. 2. Although Abraham or a son of Abraham may be said to be justified by works of Faith yet it is God that justifieth him See Notes on Gen. 15. Thus a man is justified by his works Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use c. Thus nor Abraham nor any faithful man justifieth himself Observ 1. Justification is Gods work not mans God justifies the heathen he plants the ear and frames the eye and corrects the heathen Psal 94.9 10. And whereas we are said to be justified by faith that Faith is Gods work And the Apostle attributes the work of Justification not to Abraham but to faith Jam. 2.21 22. See Notes in locum Observ
Commandment without spot unrebukable until the appearing of our Lord Jesus Christ which the blessed and only Potentate shall shew in his several seasons I have looked for this saving health and done after the Commandments what then if thy season be not yet come it behooves thee to keep the Commandment of God without spot and unrebukeable until the like appearing unto thee which the Lord will shew in his special season unto thee Mean time is thy work done hast thou learned the first Lesson of the Grace of God hast thou denied thy self c. and the second hast thou taken up thy Cross daily and the three special Rules to live soberly righteously and godly in this present world Be confident and fully assured of what the Apostle saith Gal. 6.2 I have heard thee in a time accepted in the day of salvation have I succoured thee behold now is the accepted time now is the day of salvation Let us be exhorted to believe the glorious appearing hope and look for it 1 Pet. 1.13 Love his appearing 2 Tim. 4.8 Mortifie our earthly members cleanse our selves from all pollution both of flesh and spirit for the Grace of God that brings salvation to all men hath appeared teaching us like children let us then humble our selves as a little child Vnless we receive the kingdom of heaven as a little child we shall by no means enter thereinto O let us humble our selves and learn these Lessons as little children to deny ungodliness c. in this present world then may we with confidence and infallible certainty hope and assuredly look for the glorious appearing of the Great God and our Saviour Jesus Christ Amen NOTES AND OBSERVATIONS UPON TITUS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men THe words are part of an Epistle and contain in them these parts 1. Exordium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a faithful saying 2. Narration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they who have believed might be careful to maintain good works 3. Epilogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are good unto men The Text contains an Apologie for 1. the Preacher and 2. his Doctrine 1. For the Preacher it is a faithful saying or saying of faith confidence and boldness and therefore the Preacher must be bold in the delivering of it these things I will that thou affirm constantly 2. It 's a faithful saying and an Apologie for the Preachers Doctrine that they who have believed in God be careful to maintain good works To the practice of this Doctrine the Preacher invites us by motives so powerful that they move all men for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good draws all to the participation of it And whereas good is honestum jucundum aut utile honest pleasant or profitable good The two former kinds are contained in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these good works are honest also fair beautiful pleasant and delightful But whereas a thing may be pleasant and delightful which yet is not profitable but rather hurtful and destructive for so sensual delights are as a bait with an hook and extrema gaudii luctus occupat these things are good and profitable unto men For our orderly proceeding in the handling of all these we must begin where the Apostle ends 1. Good works are honest pleasant fair and profitable unto men 2. They who have believed in God ought to be careful to maintain good works which are good and profitable unto men 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed in God ought to be careful to maintain good works 4. This is a faithful saying and the Apostle wills that Titus affirm constantly that they who have believed in God be careful to maintain good works 1. Good works are honest fair and beautiful pleasant and profitable unto men This Divine Truth according to the Epithets of works cannot be dispatch'd all at once but may be divided into these two Axioms 1. Good works are honest fair or beautiful for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both 2. Good works are profitable unto men 1. Good works are honest fair or beautiful Where we must enquire 1. what good works are 2. what the property honest is and 3. what is fair or beautiful 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good works are all virtues and virtuous actions all holiness and righteousness in general generally the duties of the whole Moral Law of God according to Matth. 5.17 Not to destroy the Law but to fulfil it 7.21 Not he that saith Lord Lord but he that doth the will of my Father and 19.17 There is none good but God but if thou wilt enter into life keep the Commandments 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also honest works Honestum est bonore dignum 3. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also works fair or beautiful Now a thing or person is said to be fair or beautiful which hath the comely proportion of all the parts one towards another whence proceeds a lustre or shining And works are said to be fair or beautiful when all the causes and circumstances concurr whence ariseth a like spiritual lustre and shining and loveliness so every good act is ex integra causa it hath all the causes and adjuncts good otherwise malum ex quolibet defectu any one defect renders the work evil as alms-giving with a trumpet Mat. 6. The reason of this why good works are honest they have something that proceeds from God as the honour that comes from God only Joh. 5.44 even the participation of his goodness which is his Christ Hos 3.5 the honour of God 1 Pet. 2. and point us to his honour Phil. 1.11 the Apostle prays that they may be filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God And to what other Original can we refer the beauty of good works than to the same God who puts his comeliness upon his people Ezech. 16.14 Thou art fairer than the children of men why Grace is poured into thy lips Psal 45.2 Observ 1. Note hence what is the principal and truly amiable and lovely beauty in the eyes of God Angels and good men what else but the beauty of good works the beauty of holiness this was that which David desired to see Psal 27.4 One thing have I desired of the Lord that will I seek after to behold the beauty of the Lord. This is most desired of the Lord himself and most delighted in Psal 45.10 when we relinquish our own people and our fathers house so shall the King greatly desire thy beauty the beauty of the Bride most lovely see how the Bridegroom adorns her Ezech. 16 9-14 Observ 2. If good works be fair and
beautiful and render those who act them such then are evil works ugly and deformed and make those who do them such in the eyes of God and good men Repreh This justly reproves our blind eyes who look upon these beauties and those wherein they are as uncomely and without beauty as Isai 53.2 reports the opinion of the Church concerning him who is the fairest of ten thousand he shall grow up before him as a tender plant and although the adorning of a meek and quiet spirit be in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment of great price 1 Pet. 3.4 yet it 's a dress quite out of fashion and men and women are commonly ashamed to be seen in it but the time shall come when that prophecy of Isa 3.18 shall be fulfilled when the Lord shall take away the bravery of their tinkling ornaments c. and their men shall fall by the sword c. and Chap. 4.1 Seven women shall take hold of one man c. vers 2. In that day shall the branch of the Lord be beautiful and glorious the words are otherwise to be rendered the branch of the Lord his Christ shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for beauty and glory That which was esteemed deformity before shall then be esteemed beauty and glory Exhort To adorn our selves with the beauty of holiness with the ornaments of good works how doth every one endeavour to be as fine as a bride It is the ambition of every one even the meanest the Maid will be as fine as her Mistris and every one will be called Lady and as gay as a Lady she will be There is an honour that every one is capable of an honour that comes of God only even Christ himself who to believers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour 1 Pet. 2. Marg. There is a perfection of beauty the beauty of good works fair and beautiful works whereof every one may be partaker Zion the Church is the perfection of beauty Psal 50.2 and God's comliness is perfect Ezech. 16.14 and God's will is and the Apostle prays for the fulfilling of it that we may be filled with the fruits of righteousness Phil. 1.11 And our Lord gave himself for us that he might sanctifie and cleanse us and present us without spot or wrinkle or any such thing This is the beauty which the Lord requires to be in his believers 1 Tim. 2.9 10. as women professing Godliness with good works for the obtaining of this beauty the Apostle exhorts the Philippians 4.8 9. and the Psalmist prays Psal 90.16 17. Let thy work appear unto thy servants and thy glory unto their children and let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it Rom. 13.13 2. Good works are profitable unto men A thing is said to be profitable which is useful or conducing as a means to the end as Physick is a means to procure health Now a means commodious to an end is either 1. Such as without which the end cannot be obtained as a ship to pass the Seas or 2. Such as without which the end may be attained unto as a staff is profitable for a journey but not necessary If therefore it be here enquired in what degree of profitabless good works are here to be understood I doubt not to affirm that the former degree is here meant and so good works are so profitable unto men that without them men obtain not their end Now the end is either Mediate or Ultimate 1. Mediate and that is Faith whereunto men are won by good works 1 Cor. 9.19 20 21. 1 Pet. 3.1 2. 2. The Ultimate end is also advanced by good works in respect of this Faith it self is a work Phil. 1.6 which tends unto the end even the salvation of our souls Hebr. 13.7 whose faith follow considering the end of their conversation and what end is that 1 Pet. 1.9 the salvation of their souls and is there not an higher end advanced by these surely there is even the glory of God Mat. 5. The reason why good works are profitable unto men may appear from hence that they are of the same nature with the life and salvation it self Joh. 3.36 He that believeth on the Son hath the everlasting life And therefore the Apostle calls good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 Good works are the old way of the Lord wherein he hath appointed Abraham and all the sons of Abraham to walk Gen. 18.19 And to walk in this way the Lord hath created us Eph. 2.10 We are his workmanship created in Christ Jesus unto good works Object But if good works be profitable in such a degree it should seem that they may be rested on without Christ and by vertue of them eternal life obtained Answer We ought not to divide the effect from the cause Good works from the Author whence they proceed It is the Lord who works all our works in us Esay 26. yet not without us for we co-operate with him Acti agimus we act being acted by him Therefore the Psalmist who saith He that doth these things shall never be moved Psal 15.5 He saith Psal 16.8 The Lord is on my right hand I shall not be moved Or as St. Peter quotes the words out of the Greek He is on my right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.25 for this end that I should not be moved Observ 1. Cui bono of what excellent use good works are Psal 19.10 11. Prov. 3.13 18. Wisd 8.7 1 Tim. 4.8 Observ 2. Note the sphere and bounds of good works They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so to God Job 22.2 Can a man be profitable unto God and 35.7 8. Exhort Let us deal in this profitable Commodity See Notes on Psal 112. 3. They who have believed God ought to be careful to maintain good works Which for our more distinct proceeding we must resolve into these particular Axioms 1. We ought to believe God 2. They who have believed God ought to maintain good works 3. They who have believed God ought to be careful to maintain good works 1. We ought to believe God Belief is an assent unto a testimony which because it is either Divine or Humane answerably the belief is either an assent unto the Testimony of God or of man The former is here to be understood which the Apostle describes Heb. 11.1 See Notes in Gen. 15. Now whereas Faith is either in the Father Son or Spirit as we say in the Apostles Creed I believe in God the Father c. Faith is required in every one of these 1. Belief in God the Father is required of which the Apostle speaks Heb. 11.6 He that cometh unto God must believe that he it c. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who have believed God Here is neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉
thine Isaac thy joy thy delight upon the Altar upon the patience O how seasonable an exhortation is this in this perilous time when the Lord comes to take vengeance on those who are disobedient unto the Gospel of Jesus Christ O how little is that thought upon which ye read Act. 3.22 23. Mich. 6 6-14 Ezech. 21.10 Marg. Offer up thine Isaac I speak not here only of that exorbitant mirth that joy of wild asses Esay 32.14 Doubtless the true and spiritual joy must be offered up upon the Altar the patience of Jesus Christ There is a true joy which yet is not permanent with us at continues not 1 Cor. 7.30 O thou son of Abraham to thee be it spoken arise early as Abraham did let it be thy business we rise early about what nearly concerns us and is there any business more nearly so nearly concerns us as our souls God saith to Abraham go into the land of Moriah And he saith to thee Chald. Paraph. Go in terram divini cultûs where God is worshipped even into thine own heart and spirit Joh. 4. Go and offer up thine Isaac there if it be a vain hope such as Abraham hoped against Rom. 4.18 if it be worldly fear such as we must not fear 1 Pet. 3.14 't will vanish if good 't will remain if a worldly sorrow such as causeth death 't will perish if godly sorrow 't will abide 2 Cor. 7.10 If a carnal joy 't will be consumed like the Ram on the Altar if a spiritual joy 't will continue if it be a good hope fear sorrow if it be joy in the spirit if the true Isaac it will come off alive 4. Abraham our father was justified by works when he offered up Isaac his son upon the altar The words are in the form of a question was not Abraham c which form affirms more vehemently I appeal to thee was it so or no 1. What works are these 2. What justification c 3. How was Abraham justified by works when he offered up Isaac c 1. What works Works are either 1. Such as are elicited and drawn from us by the command of the Law and works of righteousness which we have done Or 2. Works which proceed from faith intrinsecally which are here to be understood Abrahams works of faith and not only the aggregata opera the many several works comprized in that one the offering up his son But also all Abrahams other works of Faith his humility his peaceableness generally his obedience 2. Justification is properly making righteous and therefore as Universal Righteousness is either 1. the ceasing from Evil or else 2. the doing of Good Isai 1.16 17. So Justification is either 1. the removing of sin and evil and not imputing of it or 2. Positive making righteous as light removes darkness and enlightens the air Because this latter consists not in indivisibili nor is wrought all at once therefore there are in it divers degrees to which a man may be said to be more just and righteous than he was before 1. Of the first of these removing sin Justification cannot here be understood as if then Abraham should be justified and acquitted of his sin when he offered up his Son for that is rather to be understood when he departed out of his own Country which is a figure of departing from sin Psal 45. forsake thine own people and thy fathers house 2. Nor first and simply can it be understood of the second way of Justification as if God then began to make him Righteous when he offered up his Son for we read that his Faith was before counted to him for Righteousness when he believed the promises of God Gen. 15.6 3. Abraham therefore is understood to be here justified by works when he offered up his Son in that now he made a further progress in Righteousness he was now more Just more Righteous than he was before Qui justificatur justificetur adhuc Rev. 22.11 3. How was Abraham justified by works when he offered up his Son Some conceive that Abraham was justified by works because his works justified and declared his Faith This is not true for to whom did Abraham declare his Faith but to God by this act and then Abraham should not be said to be justified but his Faith which is no where said to be The works whereby Abraham is said to be justified proceed intrinsecally from Faith I say intrinsecally not only as Faith is an inward principle from whence works proceed but as the works of Faith are as it were coessential and connatural with it so that Faith cannot be without them and therefore it is called the obedience of Faith Rom. 1.5 and 16.26 And thus Abraham by Faith obeyed Heb. 11.8 Yea hence it is that Faith and Obedience are taken for the same as I shewed by many Examples before There is a great deal of dispute about these words whereas if we consider them well our Apostle here divides the controversie for having said that Abraham was justified by works c. He confirms what he had said by saying Abraham was justified by Faith and so he interprets the Scripture herein to be fulfilled vers 23. Gal. 3.5 6. So that according to the Scripture to be justified by Works in sano sensu and by Faith are all one and the same Psal 106.30 31. And this will appear yet more evident and plain if ye consider what the same Apostle saith concerning the works of Faith how intrinsecal inward and intimate they are with the nature of it vers 26. even as near and inward as the form soul spirit and life are unto the body which nor lives nor breaths nor can be said to be such without the form soul spirit and life but rather a carcase of Faith than true justifying Faith for as the body without the spirit is dead so faith without works is dead also God is said to justifie the ungodly i. e. to make him who is ungodly a righteous man by taking away his ungodliness from him 1. The Reason on Gods part is that great design of erecting and setting up his Righteousness again in the earth and renewing man according to his own Image in Righteousness which is not in habitual only but also in practical and actual Righteousness in all Graces in all Virtues and virtuous actions 2. In regard of Abraham by whom God would erect his Righteousness He was to be not only a Righteous and a Faithful man but a pattern also of Righteousness by Faith unto all Generations and so a Father of the Faithful and therefore God was pleased in him to declare what kind of Faith what kind of Righteousness by Faith what kind of Justification he required of all Abraham's Children not by a dead and unprofitable Faith but by a living vigorous and operative Faith a Faith working by Love for was not our Father Abraham justified by works Thus a man is justified by words Matt. 12.37 By thy words
our Translation is rendered the back-side of the Desert which is interpreted the Mountain of God where he received his Commission and Authority to go to Pharaoh to accomplish all things according to the Vision of God he saw upon this Mount Though this seems to be extraordinary yet I doubt not but this Author in his degree obtained the like favour And therefore did as Moses and all other Holy and Divine Men and Messengers of God give out to the people the things which he had seen with God in such aenigma's hidden speeches and Riddles as might best convey the Divine Mind to the understanding of the people as yet uncapable of seeing them in their naked Beauty and Glory wherefore as to this Objection of Allegories there needs no other Plea than the like practice of the holy Fathers who lived nearer the Apostles time who had and gave a more divine and clear account of the holy Scriptures than many of our Modern Writers have done which may be the true cause of those many Controversies which hath at once obscured the Truth and put a damp upon that Divine Love which was once the glory and character of the Christian Name But this Holy Man endeavoured as doth in his Works appear by all Holy means at once to enlighten reform and renew or restore the Christianity by passing over and looking above all the Sects and Divisions that have arisen out of the dark and dismal Pit of the long Apostacy into its first and Primitive Lustre Unity Love and Peace but for a more full Answer to this Objection we refer the Readers to the Author 's own most Learned Preface to his Essay printed in his life time 7. Lastly some may yet say there are Books enough already what needs this to encrease the number there is no doubt but that there are Books of some sort a great number too many that it were to be wished they had either been stifled in the birth or being come forth the like might befal them which did those The men of Ephesus at Paul's preaching willingly exposed to the fire which were not a few nor of small value for they counted the price of them and found it fifty thousand pieces of silver so mightily grew the Word of God and prevailed Act. 19.18 19 20. But for divine and useful Books such as are the holy Scriptures of the Old and new Testament given by the inspiration of God And such as Holy and Divine Men writ in any Age since or before the Apostles such without Controversie are a great Blessing and Relief to the Minds of them that have opportunity of recess to be exercised in them But for the books of this Authour above any that I have met with that are common they may be and will be by those that with an honest and humble mind read them a means at once to bring forth the most inward mind sence and intent of the holy Scriptures as the true Food of Life to Souls So likewise to manifest the weakness insufficiency darkness and shortness of many Books writ upon or of the Bible many of which like those of Old have by their Glosses so obscured the holy Text that a Wise man observes it is much more safe to read it without their pretended help So that this Author will herein be found very serviceable to the holy Church of God dispersed now here and there in throwing off that store of Rubbish of mens inventions and imaginations cast upon them to the great let hurt and hinderance doubtless of many in their way to life 'T is true they are writ in a plain modest and humble stile and so much the better Truth needs no paint here he shall find it naked and as it is not sophisticated and adulterated with unnecessary vaunts and flourishing of words good wholesome and nourishing Food to preserve health both of body and mind that the Reader that is humble and serious will never repent him either of his time or cost in reading and procuring these Books Nay I will be bold for a Conclusion most humbly to beseech all the holy Bâ—â—thren of what Degree Order or Distinction soever they be that have a good will to fear God and keep his Commandments and love the Truth in any â—â—â—aâ—ure â—s it is in Jesus not only not to despise this stranger but receive it kindly and make it their delight for ye will find it indeed to be a blessing to your selves and to this Kingdom of which an holy Man told Edward the Confessor doubting what would betide it God had a peculiar care of it as Plato said of Socrates that he was the gift of God to Athens So especially in this Season the publishing of this Work proceeds out of the special favour of God to the whole Church and Nation for it is of an healing Nature true Balm from Gilead that acervus Testimonii that heap of Divine Records as the word imports like the confection made by the art of the Apothecary prescrib'd of God to Moses Exod. 30.5 The Oyl of Gladness the true and only Medela the Spirit of God and its Testimony for the healing of those many wounds and putrifying sores sins and sufferings in manifold and some monstrous kinds and degrees both among the Rich and Poor Spiritual and Temporal Persons and Affairs from the sole of the foot even to the crown of the head there is no soundness in it as it was lamented in Israel of old by Isaiah the Prophet Esay 1. But I will no longer by a Preface detain you wishing you a good understanding an humble and patient mind and good courage in the pursuit after those heavenly treasures of Divine Truth and Love here largely opened and offered to you which that God Almighty may grant us all to partake of humbly with you and for you prayes Your Friend and Servant R. B. Ph. Praefatio haec Imprimatur George Hooper R mo D no. Arch po Cant. a Sacris Domest 17 Novemb. 1675. Most Learned Divine and Useful NOTES and OBSERVATIONS On Certain Select SCRIPTURES OF THE New Testament Viz. MATTHEW I. XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And she shall bring forth a Son and thou shalt call his Name JESUS for he shall save his people from their sins THe Words are part of the Angels Speech to Joseph in a Dream to the same effect which God himself foretold unto our first Parents Gen. 3. The same which the Prophets have spoken of before Esai 7.14 A Virgin shall conceive and bear a Son Jerem. 31.22 A Woman shall compass a Man The same is here the Prediction of the Angel Gabriel and confirmed by a Quire of Angels Luke 2.13 concerning the Birth of Christ So that the Text is the common Voyce of God Men and Angels Wherein we have 1. A Prediction of the Birth Name and Notation of Jesus 2. Three Persons Mary Joseph and Jesus Christ himself and every ones respective Act. 1. Mary shall bring forth a
whether thou shalt save thy Husband Jam. 5.19 20. Brethren if any of you do err from the truth and one convert him let him know that he who converteth a sinner from the errour of his way shall save a soul from death and cover a multitude of sins Nay not only doing of Temporal good but Spiritual also is imputed to the good Neighbour why otherwise must Moses speak to the people why must Philip be directed to the Eunuch why must Paul be sent to Athens Act. 9. why Cornelius to Peter Act. 10.1 Thus the merciful man is the true Neighbour and then is the man a true Neighbour to another when he is like a God unto him when he is merciful unto him as our heavenly Father is merciful Exhort This is the most excellent way where Love is God is he that abideth in Love dwelleth in God for God is Love Reason then from the contrary where Love is not God is not where Mercy is not Christ is not He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sure Mercies of David or of him that is Love it self This is that Coagulum that cement that glew of mankind which being taken away ruunt omnia all is ravelled This is that which edifies Knowledge puffs up but Charity edifies and builds up 1 Cor. 8. There the Lord promised his blessing and life for evermore Psal 133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. the last the last vers Means Remove the iniquity that is the cause of enmity among us Mat. 12. Because iniquity shall abound the love of many shall wax cold This was the cause of the first murder in the world wherefore slew he him because his own works were evil and his brothers good 2. Look upon that in thy Neighbour which is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is some good in thy Neighbour Let every man think better of his Neighbour than of himself There are some pictures which look on them on one side they present a beautiful countenance on the other some deformed monster 3. Add to thy Faith Virtue and to Virtue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly Kindness and to Brotherly Kindness Charity Sign This is Love that we keep Gods Commandments Love works no evil to his Neighbour Rom. 13.10 Away with all false shews and pretences of love where the reality of it is not Prae amore exclusit foras 2 Cor. 13.11 Be of one mind live in peace and the God of love and peace shall be with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it When our Lord had fed the Multitudes Joh. 6.12 though he could make bread of stones yet said let nothing be lost The Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Love Feast I beseech the Lord to feed our Souls with it His will is that nothing should be lost I shall therefore gather up what was left of the fourth point and add the fifth and then proceed to the fifth Commandment What this Questionist was ye read vers 25. a Pharisee compared with Mar. 12 28 32. a Scribe Luk. 10.25 a Lawyer Our Lord shapes an answer which may meet with the Scribes and Pharisees Hypocrites and with the Scribes taught to the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the second is like unto it Thou shalt love thy Neighbour as thy self But the second why what diversity is here let no man think that this is of small moment the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The least things are oftentimes of greatest concernment as the Apostle shews elegantly a little leaven leaveneth the whole lump and James the 3. by examples of a bit in the horses mouth which turns about his whole body a very small helm turns the whole ship a little fire kindles much wood the tongue a small member defiles the whole body and sets on fire the whole course of nature But is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this little word of that moment the learned know it changeth the nature of the proposition such is the difference between And and But the former makes a copulative Axiome the latter a Discret as the Logician calls it Our Lord adds this beyond what he was desired The reason is partly in regard of the Commandment the Questionist the Answerer 1. In regard of the Commandment it self being asked concerning the greatest he adds the greatest next to that that he might at once perfect the Doctrine of the two great Commandments of Charity on which all the Law and the Prophets depend of which the one so depends on the other that it cannot be observed without the other 2. In regard of the Pharisee who moved the question if not he yet they of his Sect were proud they knew no Neighbour ye know how the Pharisee vaunted even to God himself and that in his prayer I am not like other men not like this Publican Luk. 18. They were learned in the Scriptures and grew proud with that which should indeed have humbled them they called and accounted themselves Sapientes filios Sapientiae as for other men they were accounted by as Populus Terrae 't is a sin that followeth Knowledge Scientia inflat 1 Cor. 8. and if it be not well heeded it will be an inseparable companion of the young knowing man for a little knowledge makes men proud but a great deal makes them lowly 't is a worm that often breeds even in the trees of Righteousness 3. Another reason is in regard of the Answerer himself who by his answer intimated the Pharisees hatred of himself their neighbour in the humane nature not ashamed to call them brethren 2. And in regard of the Divine Original whereof the Jews boasted we have one Father even God but our Lord made a true profession Job 8.42 If God were your Father ye would love me for I proceeded forth and came from God no contention should be between them Gen. 13.8 1 Joh. 5.1 Every one that loveth him that begat loveth him that is begotten Christ teacheth more than he is desired ex abundanti He teacheth the proud his enemy one that tempted him how much more the humble his friend A ground to take heed what requests or questions we put up unto our Lord He answers the hearts of men which he sees and knows see the answer of the Prophet to Jeroboam's wife 1 King 14. and the speech of Johannah to Jeremiah and what is writ Ezec. 14. with the answer of the Saviour to the Scribe Mat. 8.20 The Foxes have holes c. Some use may be made of this point 1. From consideration of our Lord and Master and Teacher himself 2. From consideration of his doctrine 3. From consideration of the Disciple or party taught 1. From consideration of our Lords doctrine it 's the doctrine of the second Commandment Obser 1. The first Commandment teaching the Love of God is very often
〈◊〉 〈◊〉 the word is in regard of all his contrary thoughts and opinions and conceivings in regard of his high mind and great pride of his knowledge as the Apostle confesseth Rom. 7.9 I was alive without the Law once He thought he lived the life of God and that all had been well with him but when the Commandment came sin revived and I died The Church of Laodicea thought her self rich Rev. 3.17 O how seasonable is this admonition in regard of the present evil world for the world was never so wise in their own eyes We know that we have all knowledge 1 Cor. 8. yet indeed never were men more foolish the world was never more secure of their own salvation never more safe in their own opinion never more at rest in their own spirits when yet indeed they were never in more peril and jeopardy for when they say peace then suddain destruction comes upon them 1. This therefore justly reproves all those who flatter themselves into an imaginary happiness See Notes on Heb. 2.2 3. 2. Who believe not the Gospel of Salvation remission of sins and justification from all things through faith in Jesus Christ. This we read often blamed in the Jews ib. 3. Who neglect and despise the great Grace of God ibidem 4. Who despise and neglect the great Grace of God for a toy and trifle c. ibid. God works a work in our dayes So here I work a work in your dayes What work is that The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sometimes a work sometimes the reward or wages for the work done Job 7.2 The work here understood is a work of judgement as appears Habbak 1. which is the reward of disobedience This work God works per se by himself or per alium by another 1. By himself withdrawing his presence from disobedient and unbelieving men and women and departing from them in everlasting displeasure as Hos 9.12 Wo also unto them when I depart from them 2. God works his work of judgement per alium by another for quod quisque per alium facit id ipse facit Now this other by whom God works is either the sinner himself as when he gives men over unto a reprobate mind and to their own hearts lusts as Psal 81.12 2. That other is Satan himself and wicked men his agents and instruments Now Satan renders them either absolute beasts and makes them wallow as brute beasts in the mire of voluptuousness and sensuality whose God is their belly Phil. 3. or renders them like himself in pride or envy for as God is love so the Devil is envy Acts 13. O thou enemy of all righteousness child of the Devil or else he makes them arrant earth-worms who mind earthly things Phil. 3. Observ 1. What we have according to the Greek Interpreters I work a work in your dayes Hierom reads Quia factum est in diebus vestris out of Symmachus Opus fiet in diebus vestris and the Hebrew Text will bear both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This variety of reading proves that of the Wise Man to be true Eccles 1.9 10. The thing that hath been it is that which shall be and 3.15 That which hath been is now and that which is to be hath already been and God requireth that which is past for so the different Translations import all the parts of time our Translation I work a work Hierom factum est Symmachus fiet Observ 2. This also implies that our God is not prone to works of wrath and judgement fiet and factum the which hath been done and shall be done without mention who doth it and therefore when he proceeds to judgement it 's called indeed his Act but his strange Act Isa 28.21 implying that he doth not afflict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly or with his heart Lam. 3.33 Yet Observ 3. God is not all Mercy Nor doth he work only his work of Mercy among the Children of Men in that greatest display of his goodness Exod. Observ 4. The space and continuance of Mans life is described not by Ages or Years but only by Dayes c. See Notes on Heb. 1. Observ 5. Every man hath his share his part of these dayes Observ 6. Gods work of judgement goes on throughout all Ages and is present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I work a work Observ 7. All punishment of unbelief and contempt of the Gospel is not wholly deferred until the life to come although then there be the accomplishment of endless misery to disobedient souls where the worm dieth not and the fire it not quenched But as the eternal life and happiness is begun and in good measure befalls believers and obedient ones within the compass of this life so the eternal death and misery in great measure and some fearful kinds of it are executed on men even in this life also Accordingly our Lord tells the Jews Joh. 8. Ye shall see me no more but die in your sins Thus ye read the Lord departing from his Temple Ezech. 8.10 and so he departs from the unbelieving and disobedient soul and leaves it in an hell upon earth O the distress that comes upon such a soul when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormenter and as God departs from him he sinks deeper into sin and the Devil gets farther hold of them and makes them his children as our Lord saith to the Jews Joh. 8. Ye are of your father the devil if such they be at the first how much more at the last when he makes them seven times more the children of hell than before and finisheth his work upon them and makes them up compleat vessels of wrath and eternal destruction 1. The reason is considerable from the demerit and sin of unbelieving and disobedient men as it is implyed in Psal 81.11 12. Rom. 1.28 2. The justice and constancy of God in his works of providence for whatsoever God doth is for ever 3. From the justice of God upon the unbelief and disobedience of men for as men believe not the commands of God and the great Grace of remission of sins and justification so it is just with God that they should not believe the punishment of their unbelief and disobedience Axiom 6. That work many will not believe although a man declare it unto them Reason From self-love and a strong inclination in the will unto sin for as men are strongly inclined to any iniquity so have they a strong perswasion that no evil will come upon it quae nolumus difficulter credimus Thus on the contrary belief proceeds from the will for when men are well perswaded and affected to the truth of the Gospel and what it requires of them they are apt to believe the promises of help and reward that are made thereunto Observ 1. Unbelief of men proceeds not from meer want of warning from God but from their own hardening themselves against it for although it be
4. 2. What good is in man is attributed to somewhat of God Thy power ibid. 3. Justification and Sanctification are all one not Justification first then Sanctification as men thank God for their Justification that 's intire then Sanctification in part among the conditions of Justification See Notes on Jam 1.22 4. The Doctrine of Justification by an operative Faith 1. Derogates nothing from the Holiness of God 2. Arrogates nothing unto man See Notes on Jam. 2.3 There is no Justification by the works of the Law 4. It is a presumptuous Tenent that works merit Salvation 5. What is the true justifying Faith It is not liveless it hath a form a soul a spirit See Notes on Gen. 15.5 6. Repreh 1. Who boast of a liveless Faith and Faith in the promise of God and Christ See Notes on Phil. 2.8 Repreh 2. Unjustifiable Justification by works of the Law Repreh 3. That by fancy and imagination See Notes on Gen. 15.5 6. 2. The Scripture fore-saw that God would justifie the heathen through faith This speech is not proper but Metonymical So vers 22. The Scripture hath shut up all under sin So Joh. 7.38 He that believes in me as the Scripture hath said And touching the Argument in hand Rom. 4.3 What saith the Scripture Ahraham believed and was justified and 9.17 The Scripture saith to Pharaoh and 10.11 and 11.2 In all which places where the Scripture is said to speak so or so it is to be understood that God so speaketh for our Apostle here speaks of the Scripture as of a man or as of God himself and that the Scripture fore-sees that which it fore-shews or signifieth before And therefore the Syriack Interpreter renders these words The Scripture fore-seeing God fore-knew The Reason In regard of the Scripture of which God is the Author fore-sight of God his impulse ends May seem to be from that Universal comprehension of this Divine Wisdom which reacheth from one end to another and mightily and sweetly doth order all things Wisd 8.1 More especially the Lord fore-knew how he would order the means of mans Justification and Salvation not only of the Jews but also of the Gentiles And therefore St. James Act. 15.16 17 18. After this I will return and will build again the tabernacle of David which is faln down And I will build again the ruines thereof and I will set it up That the Residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doth all these things Known unto the Lord are all his works from the beginning of the world Amos 9.11 12. The residue of men is the remnant of Edom or Esau i. e. the Gentiles as Jacob signifieth the Jews c. Then adds known unto the Lord are all his works from the beginning What dispensations came to pass in process of time in the Church the same were fore-seen by God that so they would come to pass God justifieth the heathen by faith And this he foresees and foreshews before it came to pass for if the outward world be not without a mind but all things come to pass according to foreknowledge how much less shall the Church of God for which the world was made want a providence Observ 1. God's Commandment is everlasting and his Gospel an everlasting Gospel See Notes on Hos 8.12 Observ 2. Writing is Gods gift ibid. Observ 3. Let them take notice of this who neglect the holy Scriptures 2 Tim. 3.16 17. 2 Pet. 1. last what God himself did it s here said to be done by the holy Scripture Yet as much to blame are they who Deifie and make a God of the letter of the Scripture and mean time neglect what the Scripture directs unto as our Lord tells the Jews Joh. 5.39 Beloved what is the Scripture but God's Love Letter c. See Notes in Hos 8. But to assay the composing the difference between these who undervalue and overvalue the Scriptures The outward word is a witness of the inward and a vehicle of it as that which testifieth the inward word and by the Spirit accompanying it impresseth it upon the soul Joh. 5. It 's a vehicle for thus the inward word Christ is said to ride upon the outward Psal 45.4 1 Pet. 1.23 24 25. The Scripture preached before the Gospel unto Abraham Quaere What 1. Is the Gospel 2. What is it to preach the Gospel 3. What to preach the Gospel before 1. The Gospel hath the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the glad tydings it contains in it whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach the Gospel before The word answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying flesh not because it is news of things soft carnal suitable to flesh and blood but the quite contrary as we shall here anon for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing glad tydings of Christ come in the flesh not only in his own humane personal flesh but thine and mine otherwise what excellent news would it be to me and thee if Christ should take the flesh of all men if he took not also thine and mine Observ 1. The Scripture it self is a sufficient Preacher I doubt not but as things now stand if the Scriptures were only read and compar'd by Noble Bereans they would produce Faith as in the Eunuch How without a Preacher How a Preacher unless he be sent Who sends him Who but God who reacheth to the heart Then from the spirit to the spirit Alas Men run before they are sent and are sent out by them who are not sent themselves An Hydras Observ 2. What manner of men the Preachers of the Gospel ought to be even like unto God himself The first Preacher of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Well might Paul magnifie his Office The best men Enosh Noah before the flood were Preachers 2. God preached before the Gospel unto Abraham Wherefore the Gospel is no new thing but known to Abraham and his seed namely the glad tydings concerning Christ and Faith in Christ and Righteousness and Justification by Faith Yea known to Adam and Eve Gen. 3. And therefore no marvel if known to the seed or sons of Abraham Whence doth it appear that the Lord in Scripture preached the Gospel unto Abraham's seed Exod. 34.11 This Gospel or glad tydings they believed not Numb 14.11 That this was the Gospel and yet not believed of them appears Heb. 4. Observ 4. Note hence what manner of men they are to whom the Lord preacheth and reveils his Gospel He preacheth it to Abraham and to Abrahams children these and only these can believe and receive it as ye will easily perceive if we well consider what the Gospel is viz. the glad tidings of salvation Ephes 1.13 of the Grace of God Act. 20.24 the power of God to salvation Rom. 1. of life and
hath two Sons the one a Child the other a young Man you command them both to fetch you a stool or chair the elder who hath both age and strength 1 Joh. 2.12 I wrote unto you young men that you are strong he presently takes one up and easily brings it to you the young Child lifts and heaves at it he hath as much love to do what you command him as would carry two or three such burdens but alas he wants age and strength he is too young too weak to bear it From this weakness proceeeds that seeming hopeless exclamation Rom. 7.24 O wretched man that I am who shall deliver me from this body of death The cause of this why beginners in Religion are such little Children we may conceive from the consideration partly of God partly of these younglings themselves partly of the food and sustenance of these little children 1. From the consideration of the father of these younglings who begins the work he is a god of order and so he works both by his ordinary power in nature for so we say Natura non facit saltum and by his special Grace too in his children And they both considered 1. In themselves And 2. In respect of Christ 1. And in themselves This is Gods orderly proceeding from very small weak base despised nay no beginnings at all to speak of to raise his children to perfection 1 Cor. 1.27 28. The earth brings forth fruit of it self first the blade and then the ear then the full corn in the ear A grain of mustard seed the least of all seeds in the earth grows up and becomes greater than all herbs it becomes a tree so great the Rabbins also say they were wont to be in Jury to these two the Kingdom of God in man is likened by our Saviour Mar. 4.26 32. Such also are the works of God in his children if considered in respect of Christ for so the father predestinates his children to be conformed unto the image of his Son Rom. 8.29 Now this is he whom Daniel means by that stone Dan. 2.34 That little stone refused by the builders which yet becomes a corner-stone a mountain the greatest of mountains no mountain but it self a mountain that fills the whole earth vers 25. Vnto whom ye new born babes for to them the Apostle speaks 1 Pet. 2.2 ye coming as unto a living stone ye also as living stones are built up a spiritual house 1 Pet. 2.4 5. This is he whom the Prophets call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the LXX turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 33.15 The branch of righteousness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.5 The rising Sun of Righteousness That as he grew up before God as a tender plant Esay 53.2 and encreased in wisdom and stature Luk. 2.52 So God pouring his Spirit upon his children they also spring up as among the grass as willows among the water-courses Esay 44.4 From babes in Christ they grow up unto him in all things unto a perfect man Eph. 4.13 And as that day spring Luk. 1.78 That Sun of Righteousness Mal. 4.2 arose hy degrees until he came to shine forth in his perfect strength So these children of light shine forth more and more unto the perfect day Prov. 4.18 A second Reason is from the consideration of these young ones themselves and that both in respect of mind and understanding and in respect of strength 1. In respect of mind and understanding they are but narrow brained in this their non-age and not capable as yet of much like narrow mouthed Vessels if ye pour in much at once ye pour the most beside little budds so little that they scarce appear at first but like the Sun-flowers they enlarge and open themselves in time to a great wideness according as the day star as St. Peter speaks ariseth higher and higher in their hearts 2. In regard of strength they are as yet meer weaklings by reason of their passions and affections as yet unmortified untamed and violent I could not speak unto you as unto spiritual saith our Apostle to the Corinthians his children for ye were not able to bear it and as the child is so is his strength Judg. That 's the second Reason 3. The third is from the consideration of the food and sustenance of these little children which is that part of the Word of God which is prepared for children and therefore resembled in Scripture unto food of light and quick digestion butter and honey Esay 7. and milk and such like childrens meat 1 Cor. 3. Heb. 5. The very first principles of Divine Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of the beginning of Christ Heb. 6.1 Strong meat another part of that word it is for men of perfect age who by reason of use habit and perfection have their senses exercised to discern between good and evil Heb. 5.14 And thus much for explication proof and reason of the first Point Now as Eliah stretched himself upon the widows son that he might restore it unto life 1 King 17.21 So that we may give life unto this Doctrine of little children let us apply our selves unto it and it unto our selves And it may serve I fear me for a standing measure to mete the growth of many who take themselves to be tall grown old men in Christ and would be taken by others to be such When alas they are yet but in their nonage they are but meer children Nay they are not yet of so much growth as these little children these Galatians were whether ye respect their obedience to the Word of God or their love to the Minister of it 1. As for their obedience unto the word they exempt themselves from the Law which the Galatians observed though erroneously in some sort yet most zealously And they take it for granted that they are in Christ And Christ they say hath done all for them So that there 's nothing left for them to do but to believe that it is even so And that they shall be saved as what will not self even upon no grounds perswade us Whatever their sins are now they are but infirmities and may stand well enough with assurance of Salvation And then what remains but to live not as they ought but as they list And this is their Christian obedience 2. As for their love to the Ministers of the Word These little children the Galatians as St. Paul bears them Record vers 15. They would have plucked out their own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it might have been done as an old Translation hath it But many of these pretenders unto a greater measure and growth of Christianity unless the Minister be a creature of their own cut and stamp whatever that is they would rather of the twain pluck out his eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it might be done As the late hellish practices of some have sufficiently proved Or because they dare not
Nay lest the sheards might seem to be fit for some use Isa 30.14 it shall be so curiously broken that there shall not be found in the bursting of it a sheard to take fire from the hearth or to take water withall out of the pit So dangerous a thing it is to work a deceitful work as the Wise Man speaks to be a counterfeit and not a true imitator and follower of God Nor let men please themselves as if they were sure enough of the main and this concerned them not for why they are followers of God as his dear children Let them know that 't is not enough for them to fansie themselves such unless they can approve themselves to be so by these or such like infallible signs We find the Children of God and followers of him thus described as elsewhere so Phil. 2.15 That they are blameless and harmless the sons or children of God without rebuke in the midst of a crooked and perverse generation Wherefore if there be among us injurious and hurtful persons such as commonly are the drunken crew saith Solomon For who hath sorrow who hath contention who hath babling who hath wounds without cause so much as they Prov. 23.29 unless it be the still and quiet drunkard who is no mans foe they say but his own Or if there be amongst us angry furious proud arrogant men shall we say that these are the children and followers of God who do the works of the Devil For wheresoever there is pride there is contention and strife Prov. 13.10 or covetous persons For they that will be rich fall into a snare and many foolish and hurtful lusts 1 Tim. 6.9 Surely these and such as these are not blameless and harmless the children of God these are not without rebuke these are in the very midst of a crooked and perverse generation as a part of it these shine not in it like lights of the world Nor let others who are not perhaps so scandalous outwardly in their lives as these are hugg and please themselves as if they were the true followers of God as many are wont to call themselves the children of God and others the wicked of the world upon no better grounds For in this the children of God are manifest and the children of the Devil whosoever doth not righteousness is not of God c. 1 Joh. 3.10 Mark my Beloved he saith not he that doth not believe that he is righteous but he that doth not righteousness he is not the child of God If therefore there be among us fraudulent dealers cheaters deceivers lyars such as couzen circumvent and deceive their neighbour and that under the colour of Religion holy knavery surely let these men be as demure and let them be as devout as they will these are not the Children of God Ye are of your father the Devil saith our Saviour of them Joh. 8. Who do the lusts and the deeds of their father the Devil these are bastards and not Sons of God Nay Beloved it 's much to be feared that ye may seek further and not find the genuine and true children of God the children of God love not only those who are such but even strangers even enemies Matth. 5. And this they must do that they may be the children of their Father Nor is it such an extempore business to be a follower of God nor is it done so immediately but as God led his followers through the Wilderness with a visible cloud and fire so also he leads his followers now through the Wilderness of this World with the visible Example of his Son whom he hath set forth as a pattern that we should follow his steps According to which our Apostle here having propounded God's Example presently adds Christ's also as a means to be followers of God And that the rather because God in himself can be followed only in doing good but Christ also in suffering evil and avoiding evil And therefore saith the Apostle Christ suffered for us leaving us an Example that we should follow his steps who did no sin neither was guile found in his mouth who when he was reviled reviled not again when he suffered he threatned not 1 Pet. 2.21 22. and 1 Pet. 4.1 In following of God we must eschew and avoid the darkness of sin whereby men become unlike to God for in God there is no darkness at all and adhere and cleave unto the light for God is light and thereby we may most of all resemble God For we were sometimes darkness saith our Apostle vers 8. of this Chapter but now are light in the Lord let us walk as the children of the light for the fruit of light so 't is in the Syriack the Latin and the most ancient English Translation the fruit of light is in all goodness and righteousness and truth vers 9. And as in the making or framing of an Embrio in the womb See Notes upon Galat. 4.19 ad finem We must also follow those who were the followers of Christ for as a Picture exactly drawn answers to the Archetypon and Pattern of it and may be an example unto others And as the face resembled in one Glass may transmit the image of it self unto many So the Apostles and holy Men having imitated God and Christ propounded themselves to be followed of others yet it is but one and the same God followed in all 1 Cor. 4.16 and 11.1 Phil. 3.17 2 Thess 3.7 9. and that all goodness no evil at all God is the Universal goodness and so we must take the whole Pattern for our imitation otherwise Humano Capiti cervicem pictor equinam c. This work must be begun betimes even when we are Children by that means saith Plato we shall express the Pattern in our minds in our bodies in our manners in our words in our actions in our whole nature As the Picts sometimes inhabitants of this Island painted themselves and their children while they were young and the picture grew with them Train up or catechise Marg. a child saith Solomon in the way that he should go and when he is old he will not depart from it Prov. 22.6 Ye have a Proverb to bend a wythe while 't is green 't will break rather than bend when 't is old and stiff A teneris assuescere malum est All Arts are best learned when we are young So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this art of life Being thus early begun we must proceed with the work as they say Nulla dies sine linea letter or line not a day pass us without some more likeness unto God Add hereunto the continual minding of our Pattern Whatever things are true whatever things are honest c. Phil. 8.9 think on these things Psal 119.11 I have hid thy commandment within my heart that I might not sin against thee The Commandment is the Pattern or Idea of God in our mind Thus doing we shall pourtray and copy out the
to Gods Creation in the framing of mans heart so that it is not to be wrought upon otherwise than by perswasions contrary also to the nature of obedience which is never forced but is purely voluntary as in the example of Paul's Conversion his own Confession is I obeyed the divine Vision yet if ever any should seem to be forced we might conceive he was but he saith expresly I was not disobedient to the heavenly vision Otherwise if the Grace of God should force men to break off their sins to deny ungodliness c. this then would follow and I beseech ye mark it that the Grace of God should enforce men to be obedient and then reward them for being so which how absurd and against Gods dealing it would be ye that are wise may judge Besides this is contrary of a command that should be directed by a wise King unto his Subject to be performed and that upon pain of death which yet his Subject cannot choose but he must do being forced what else do they affirm who live in their sins and say that they wait for such Grace from God as shall make them even against their wills to deny their ungodliness and worldly lusts c. and after this compulsion the only wise God shall vouchsafe unto them the blessed hope of the glorious appearing of the great God and our Saviour Jesus Christ But does not the Apostle bid us to hope perfectly for the Grace that shall come unto us at the Revelation of Jesus Christ 'T is true but what are the words immediately before Gird up the loyns of your mind be sober and hope to the end 1 Pet. 1.13 But Abraham hoped against hope It 's true he hoped against the impotency and weakness of his own flesh in the mighty power of God who had promised and was able to perform And Abraham when he thus hoped was obedient unto the voice of God and kept his Charge his Commandments his Statutes and his Laws Gen. 26.5 But what promise what word of God hast thou to hope in who livest in thy disobedience and contrary to the Commandment of God He who hopes for the Grace that shall be reveiled c. he purifies himself as God is pure Hence observe and note the absurd Litany and disorder wherein men are taught to hope for expect and obtain their Salvation 1. to know their own misery 2. to believe that they are justified from all their sins 3. to perform duties of sanctification and that by way of gratitude and thankfulness unto God for beside that Justification and Sanctification are often taken for the same in Scripture Justification is here set first and a man is taught to be sure of that then is he taught the Doctrine of Sanctification wherein he is taught obedience to the whole Law of God Mortification of sin cutting off the offending right hand and foot plucking out the right eye entring in at the strait gate and all this after a man is assured of his Justification after he is assured of Eternal Life I hardly believe that any man will be forward to do all these hard duties when he is first made sure of the main when he is first assured of his Justification and Salvation If the Devil himself would make a System of Divinity he would put Sanctification somewhere for how can falsehood and errors be swallowed unless they be glossed over and sweetned with some truth and truly they have set Sanctification in the very worst place it can be put yea and he is taught then that he can never perform it as he ought though assisted by the Grace of God and further a man is left to his own discretion whether he will perform it or not for herein he must express his thankfulness now gratuitum is bonum opus it 's such a good work that if done 't is well if not done there 's no harm done for he was sure of his Justification and Salvation before and therefore his Sanctification is likely to prove but a slight business for 't is long before a man can be assured of his Justification he sees but little ground for it but when he has once perswaded himself that he is Justified a little Sanctification will serve the turn as begging Strangers or Fidlers will scrape a long while till they have gotten a largess and then a stroke or two and we thank you such is the Sanctification when men are already sure of their Salvation performed by way of thankfulness unto God quanto rectiùs his The Grace of God in the Text propounded proceeds according to another method 1. It discovers and propounds Salvation unto all men 2. It then teaches them by what means or upon what condition they may obtain it viz. by denying themselves c. all ungodliness c. the whole work of Sanctification 3. The Grace of God warrants those who are so Sanctified to wait and look for Justification and the blessed Hope Hence 1. those may be reproved who look for no better things than what they can see with their eyes Isai 33.2 2. They are to be reproved who bestow their precious Faith and Hope and Love on vain things upon a vain imagination on such things as will not profit in the latter end when they should profit us most 3. Hence may be reproved the hypocrisie of thousands who pretend hope and expectation of Christ's Kingdom and his glorious appearing yet deny not ungodliness and worldly lusts to live soberly c. This Text clearly discovers their hypocrisie and falseness when they pretend so much Faith and Hope according to their ordinary asseverations as they hope to be saved as they hope to see the face of God as they hope to live c. I say believe no wicked man when ever he saith so he has no hope at all no ground for any such thing 't is a meer fable he extremely deceives himself and would also deceive thee had he Hope did he look for the blessed Hope c. he would deny ungodliness c. he who hath this hope in him he purifies himself as God is pure 1 Joh. 3.3 But this speaks great consolation to those who indeed and according to the terms or condition of Gods Holy Word and Gospel look for the blessed Hope as before Isai 33.2 What though thou have looked long and he that shall come be not yet come the Lord hath put the times and seasons in his own power not only those which are common to all men but those which more specially concern every person believing in the Lord Jesus what then although he yet appear not unto thee 1 Tim. 2.6 He gave himself a ransom for all for a testimony or to be testified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due time or rather in their several seasons Thus more clearly the Apostle speaks of the appearing of our Lord Jesus unto Timothy 1.6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul gives Timothy a charge to keep the
received by Moses and Juvenal Satyr 15. writes of Moses Tradedit arcano quaecunque volumine Moses Wherein the Satyrist though a stranger to the Common-wealth of Israel yet acknowledgeth more than many who seem to be great knowing Christians will confess that Moses's writings were mysterious 2. What offices had Moses and what is it for God to appoint Moses unto these offices 1. Moses is most taken notice of for a Prophet and indeed he was an extraordinary Prophet as appears Numb 12.6 7 8. from whence our Apostle takes part of this Text for there the Lord saith Moses is faithful in all my house the faithful Prophet and Ambassadour of the Lord unto his people but besides Moses his Prophetical Office he was a King and Priest also 1. He was a King Deut. 33.5 He was King in Jeshurun 2. Moses had also a third Office he was a Priest an extraordinary Priest who consecrated Aaron and his Sons to the Priest's Office Exod. 40. and more plainly Levit. 8. where he not only sanctifieth Aaron and his Sons but also himself executes and performs the Priests office so that ye perceive he was a King a Priest and a Prophet a figure of him whom he saith God would raise up like unto him who was a King a Priest and a Prophet but there is another kind of making which precedes all this dignifying and honouring viz. that inward operation of God in the hearts of men whereby he fashions them according to his will as Job 10.8 Thy hands have fashioned me and made me Psalm 33.15 He fashioneth all their hearts and informs them with his Image his Christ without whom nothing was made that was made 3. When the Apostle saith that God appointed Moses to his office the word our Translators turn appointed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make now making may be understood either for producing a thing out of nothing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to create is sometimes used The word is sometimes taken for advancing and dignifying one as by appointing him to some great place or office and thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken often in the same sence The Lord made Moses 1 Sam. 12.6 Acts 2.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath made this same Jesus whom ye have crucified both Lord and Christ Thus the Lord Jesus made Mark 3.13 Twelve whom he called Apostles he advanced and appointed them to the office of Apostles Reason Why did the Lord appoint Moses to his offices He knew the employment he would set him about would require a skillful and able workman not any one of his offices but might take up the whole man and therefore he so ordered by his providence that he should be brought up in all liberal Arts and Sciences in all the Learning of the Egyptians Acts 7. that he should be trained up in Martial Discipline also for Josephus relates Stories of Moses's Martial Feats as the war waged against the Ethiopians wherein Moses was Commander in chief for the Egyptians indeed what education could the reputed Son of a Princess want Observ 1. Our God is not inert not idle in the world he is making somewhat purissimus actus non potest non agere My Father worketh hitherto saith the Son of him and I also work He is not such as the Epicureans feign him without providence he orders the world sets up Government among men Observ 2. Note here the special advancement and Dignity of God's people they are such as God hath made And hath not God made all men Yea all the creatures And what Prerogative then is this of God's peculiar people that he hath made them It is true that God hath created all men but his peculiar people are made anew Deut. 32.6 Esay 43.7 The Lord thus advanceth every one that is called by his name I have created him I have formed him yea I have made him he hath made us and not we our selves And could any think that any man could make himself The Holy Spirit speaks of the better creation and making as it presently follows He hath made us c. We are his people the first fruits of his creatures Observ 3. The true Dignity and Advancement is from God Repreh 1. The bruitish man who takes no notice of God's work in him Psalm 92.5 6. Repreh 2. Who blames his maker for his own sin as if God had made him wicked It is true The Potter may do what he will with his clay But what wise Potter will make a Vessel to break it in pieces And therefore it is not said Jer. 18. that the Potter himself marred the Vessel but that the Vessel was marred vers 4. and who marrs that but thy self Thy destruction is of thy self O Israel Consider in reason can God be said to endure with grief with much long-suffering and patience which he himself is the maker of Thy child or servant takes ill courses wasts his time and thy goods he is thy child and servant and thou hast bowels of compassion and bearest with him couldst thou in reason be said to be patient towards him if thou wert the cause of his lewdness if thou settest him a work Now see what thy God doth towards thee Rom. 9.21 22. Who fits these vessels to destruction but themselves There 's no cause named and surely God cannot be the cause of their sin it must be the Devil and men consenting to him and doing his lusts John 8. Yet thou hadst rather impute thy sin to God than to the Devil or to thy self What an hard opinion hast thou of God Axiom 2. Moses was faithful to him that appointed him Not to trouble you with the many significations of faith and faithfulness and how Moses may be said to be faithful to him that appointed him Faithfulness is taken here for constancy and truth according to the Orators description of it Fides est dictorum conventorumque constantia veritas The constancy and truth of what is spoken and promised Accordingly a man is faithful who is constant in performing what he is commanded and promiseth Thus God is said to be faithful The faith of God that keepeth Covenant Deut. 7. 1 Cor. 10.13 Hebr. 11.11 and when we keep Covenant with our God we are said to be faithful to him that makes us Acts 16.15 Moses was highly commended for this and that by God himself Numb 12.7 Reason Why was Moses faithful to him that appointed him The Reason may be in regard of 1. The office appointed him 2. Him who appointed him to that office 1. An office what ever it be committed to any ones charge and undertaken by him brings with it an obligation of faithfulness a kind of moral necessity 1 Cor. 4.2 1 Cor. 9.16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In regard of God who appointed him He was the maker of Moses he who advanced him to his high
man hath received Christ the honour that comes of God only he is in that respect thought worthy of honour as an house of God Axiom 4. Christ is accounted worthy more Glory than Moses Hitherto we have heard the three former Axioms opened which are contained in these words this fourth and last rests only to be explained in this first disparity between Christ and Moses wherein two things are to be opened 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. What it is to be counted worthy of Glory and Honour 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Opinion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to think or esteem which because it may be as well for good as evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth more especially a good opinion and an honourable estimation had of one and as the light shines from bright and clear bodies so the good opinion honour and glory proceeds from good and virtuous souls Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth videor to be seen and appear as lucid and bright bodies appear and shine quodlibet visibile radiat every visible body sends forth a kind of beams and whoever hath the true light in him there is a lustre and glory which may be discerned by those who have eyes to see it as the Apostles had Joh. 1. We have seen his glory c. This Glory is all one with honour as many Examples prove See Notes on Rom. 15. In the Text what is first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently afterwards called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To be accounted worthy of this Glory is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations hath this to esteem and value as we are wont to esteem things by their weight whence Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as what is of weight draws down the scale Thus the word which signifieth to honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of weight and that which is vile and despicable is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be light and of no weight we have this fully opened in a few words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That little affliction which is but for a moment worketh for us a far more exceeding eternal weight of glory 2 Cor. 4.17 Now who accounts Christ or Moses worthy of Honour or Glory who but God the Father the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Glory it self Isa 60.1 he distributes the Crowns Zach. 6.14 He is the fountain of Glory and Honour and Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Christ is accounted worthy of more Glory than Moses inasmuch as he who hath builded the house hath more honour than the house Our Apostle reasons thus Christ made Moses and every believing and obedient Man and Woman his house therefore he is accounted worthy more Honour and Glory than the house The reason of this will appear from a Rule in the Art of Reasoning which is That every cause is as it is a cause better than the effect and much more the efficient cause which is the first cause aiming at and intending the end and uniting the matter and form and so in a sort may be called causa causarum as having an influence upon all the other causes as well as upon the effect whence it is in every kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first mover Now as this is true in every principal efficient cause acting univocally so much more is this true of Christ who by reason of his infinite Being and Perfection in working he infinitely excells whatsoever he makes and so is worthy of more Glory than any of his works Observ 1. Christ is accounted worthy of Glory and Honour This is included in the Text as the Positive in the Comparative this is acknowledged by every Creature in Heaven and Earth Revel 5.11 12 13. Observ 2. If Christ be accounted worthy more Glory than Moses then is the Ministry of Christ especially the Ministry of Christ according to the Spirit to be accounted more worthy of Glory than the Ministry of Moses The Apostle compares both these at large 2 Cor. 3.7 Moses was glorious the ministration of death was glorious such was the Law which was given with thunder the voice of a trumpet c. Exod. 19 16-19 Hebr. 17.8 Such Glory as a Judge coming to give sentence of death c. Yet this was glorious so was the Ministry of the Ceremonial Law How much more shall the Ministration of the Spirit and Righteousness exceed in Glory How Glorious was the Lord Jesus in his Ministration of Righteousness when he delivered the New Testament the New Law Matth. 5.1 Blessed are the poor in spirit c. How much more glorious was the Lord Jesus when he delivered his fiery Law as it is called Deut. 33.5 when he gave the Law of the spirit of life Act. 2. in fiery tongues c. Nor was this glorious appearance of the Spirit only in the day of Pentecost but also the like gifts were vouchsafed unto the Church afterward 1 Cor. 14.26 Yea and the same would yet be given were there fit pure and clean vessels to receive them for so the Apostle vers ult We all behold as in a glass the Glory of the Lord c. Tota vita Christi morum disciplina speculum fuit O how wise are they who are daily looking into this Glass and daily conform their life and manners thereunto and so are transformed into other men men heavenly holy angelical divine men and women Observ 3. Christs Glory and Honour was obtained by doing something worthy of it as hereby making of the house Philip. 2.8 Therefore God highly exalted him this ye read Psal 111.1 per totum Revel 4.11 And so no doubt what Glory and Honour is to be obtained by us it is by obedience by doing well and suffering evil They who by patient continuance in well doing seek for glory and honour and immortality unto these is the eternal life Rom. 2. and if we suffer with him we shall be glorified with him Rom. 8. And the same Apostle tells us That life and salvation is wrought by enduring the same sufferings which he also suffered 2 Cor. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 4. Here are honours and degrees of honours distinguished and approved of by our Apostle even in the Common-wealth of heaven Here like a Divine Herald he shews to whom less honour to whom more is due Thus as in the heavens there are Principalities and Powers Col. Angels and Arch-angels so in the earth distinctions there are and degrees of honours a Kingdom or Common-wealth cannot consist without them Rom. 13. Yea the God of Order hath established these degrees in his Church as in the Old Testament High Priest Priests and Levites so in the New Testament also the Father sets the Church in order 1 Cor. 12.28 and the Son also
washed my feet how can I foul them again Cant. Means Consider the filthiness of that from which thou art to be cleansed and sanctified See Notes on Psal 26. One means which I may call a Catholicon by reason of the universal operation it hath in the Soul it 's the Holy Word of God not only that which sounds in our ears nor only that which runs into our eyes this is but a dead letter being alone but as it is quickned and enlivened by the holy the purging Spirit not but that hearing and reading are necessary means hereunto of this Living Word our Lord speaks Joh. 15.3 Now ye are clean or holy through the Word that I have spoken unto you Joh. 17.17 Sanctifie them through thy Truth thy Word is Truth O Beloved it might justly be expected if Holiness be wrought by the Word that we should be the most holy people in the world not the hearers but the doers But that this Holy Word may purge and sanctifie and make us holy it must be mixed with faith Hebr. 4.2 so mixed that we become one with the Word Margin Being so mixed it applyes unto us the blood and spirit of Christ Hebr. 9.13 14. The Law maketh nothing perfect but Christ doth He purgeth like to the refiners fire and to the fullers sope Malac. 3.2 And he shall sit like a refiner and purifier of silver This cleansing and sanctifying is operative in us like the two lathers of the laundress by chastening and correcting us and happy we if we endure chastening Psal 94. To this purpose our Apostle Hebr. 12 5-10 This chastening Word is grievous and tedious to us for the present vers 11. and that grief and sorrow works fear 2 Cor. 11. As correction is to a child but by these stripes we are healed Isai 53.5 Prov. 20.30 The blewness of a wound cleanseth away evil so do stripes the inward parts of the belly By the fear of the Lord men depart from evil Prov. 16.6 Thus the fear of the Lord is clean Psal 19.9 That fear drives out the evil and works holiness 2 Cor. 7.1 Verebar omnia opera mea I feared all my works saith an Holy Man Unto all these add Prayer unto the Lord that he would correct us and chasten us Follow Peace and Holiness Having spoken more largely of both these severally and a part the less remains for the joynt handling of them Wherein I shall thus proceed 1. I shall prove the union between Peace and Holiness 2. Shew the ground and reason of it 3. Answer a doubt 4. Make use of it unto our selves The Reason of this joynt prosecution of Peace and Holiness is considerable 1. In respect of these Graces in themselves And 2. In respect of God 1. In themselves considered Peace is the effect of Holiness and holiness the cause of peace Isai 32.17 The work of righteousness is peace and the effect of righteousness quietness and assurance for ever The wisdom that is from above is first pure or holy then peaceable and the fruit of righteousness is sown in peace by them that make peace Jam. 3.17 This was figured by the Apostle in Melchizedeck Hebr. 7.1 2. Melchizedeck saith he was first by interpretation King of Righteousness and after that also King of Salem which is King of Peace 2. In respect of God He is the God of both holiness and peace and equally commands the prosecution of both Hence it is that Psal 85.9 God speaks peace unto his people who are they presently he adds and to his Saints and is there exegetical and explains which are his people to whom he speaks peace to those whom he makes righteous by faith he speaketh peace Rom. 5.1 Hence it is that the Apostles in their Prefaces to their Epistles premise Grace and Peace therefore as soon as Christ the true Righteousness and Holiness was born the Angels sung Glory to God in the highest peace on earth and to men good will Luk. 2.14 This was figured Josh 18.1 where it is said That the Congregation of Israel were gathered together in Shilo and set up the Tabernacle of the Congregation there Shilo signifieth Peace here there is the Tabernacle God our Righteousness dwells there Gods Saints and Holy Ones dwell there Quest Whether a follower after Holiness may or ought to follow peace with unholy and ungodly men Answ This is made a question rather by our contrary practice than out of any difficulty in the Word of God concerning it for truly Beloved I speak it from grief of heart when I consider many who follow after holiness who straiten their bowels towards their brethren that he may yea ought so to do in some sort is evident out of the express command of the Holy Ghost in the Text. But for our better understanding of this I must remember ye that as there is a twofold Love the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or brotherly Love the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common Love 2 Pet. 1. So is there a twofold Peace arising proportionably from these 1. That Peace which ariseth from brotherly love is to be maintained with the Saints with whom they ought to live peaceably and brotherly such a loving and peaceable conversation we find described Act. 2. 2. That Peace which proceeds from common love ought to be extended unto all men though wicked though strangers though enemies even with these the Saints and Holy Ones of God must live peaceably if possibly they can and therefore they ought to use all means possible to promote even the best Peace with them these the Apostle sets down Rom. 12.14 These Precepts are very difficult unto flesh and blood but flesh and blood shall not enter into the kingdom of God yet how difficult soever they seem we find them practised both before the Law and under the Law 1. Before the Law Gen. 21. Abraham enters a Covenant with Abimelech the Philistim for three Generations vers 23 24-32 though Abimelech had injured Abraham vers 25. Observe also his peaceable conversation with the men of Heth Gen. 23. I am saith he a stranger and a sojourner with you vers 4. And he bowed himself to the people of the Land even the children of Heth vers 7. and again vers 12. Isaac followed his Fathers Example Gen. 26. and entred a Covenant of Love and Peace even with Abimelech who hated him vers 27. so did Jacob with Laban Gen. 31. And David so dealt with Saul 1 Sam. 24. when he sought his life Upon this ground depends the lawfulness of Leagues between Princes and States though of different Religions Upon this ground we maintain Peace with the Turks the Persians and Moscovites so do the French the Low Country men and Venetians which the Spaniards will by no means entertain but maintain a deadly feud with them under pretence of Infidelity but it is enough for us to say to them as our Lord did to the bloody minded Jews Joh. 8. so did not
established this right unto Governours being a servant of Rulers Esay 41.7 And his Apostles by precept Rom. 13.1 Tit. 1. Pet. By example Act. 26.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though Festus were a partial and unjust man a respecter of persons as appears Act. 25.9 yet Paul gives him the stile and title due unto his place Whence it appears that they who do not give honour to whom honour is due they are respecters of persons and judges of evil thoughts Nor do they so say and so do as they who shall be judged by the Law of Liberty Should any of your children come to you irreverently and without giving you due respect according to the commandment yet being reproved should say Father I honour you in my mind though I do not express it by any sign of Honour as bowing the knee or putting off the Hat would you take this for a good answer I believe not Though some I know upon a religious account exempted children from honouring their Parents and thereby came directly within the number of those to whom our Lord speaks Matth. 15.6 Ye have made the commandments of God of none effect by your tradition Exhort So say and so do as they who shall be judged by the Law of Liberty Beloved consider we are all and every one of us saying and doing somewhat if we so say and so do we do well Remember what the great Judge will then say Come ye blessed of my Father ye gave me meat ye gave me drink ye took me in ye cloathed me ye visited me ye came unto me They who had so done had forgotten that they had so done but the Judge had not forgotten For a book of remembrance was written before him for them that feared the Lord and thought upon his name Mal. 3.16 And are their words and works forgotten think we who neither so say nor so do c. Doth not the Judge as well take notice of our omissions what we so say not and so do not as of sinful acts and words Doth he not say to such Depart ye cursed into the everlasting fire c. Ye gave me no meat ye gave me no drink ye took me not in ye visited me not Is there not a book of remembrance wherein all our evil words and works are written which have not been so said and so done Dan. 7.10 The judgment was set and the books were opened And what comes of it we read Revel 20.12 The dead were judged out of those things which were written in the book according to their works for we must all appear before the judgment seat of Christ to give an account of all that we have done in the body whether it be good or evil 2 Cor. 5.10 Beloved it is our partial self-love which perswades us that our sins are forgotten but our well-speaking and well-doing are remembred that our words are but as the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our evil works are passed and gone and God is merciful Whether we believe it or believe it not most certain it is that what ever we say or do is upon record All our words all our actions they either build us up in our holy faith or else they raise a mass and heap up a building like that which Israel built in the time of their thraldom in Aegypt or what Edom built Malac. 1. The webb which we our selves weave must be ravelled by our selves The best end of it is repentance The same time runs out as well in so speaking and so doing as in evil speaking and doing Our Apostle gives us excellent counsel Jam. 1.19 If the Father hath begotten unto a good will Wherefore let every man be swift to hear to learn what we ought to speak and do but slow to speak slow to wrath Slow to speak the wise Pythagoras enjoyn'd his Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of silence 2. Slow to wrath this is a Precept as necessary for so doing for the wrath of man worketh not the Righteousness of God We have a good salutation which may be helpful this way as when we ask one another how we do I suppose we mean not only how we thrive in our bodies but in our souls and spirits also as St. John to Gaius I wish above all that thou prosper and be in health as thy soul prospereth 3 Joh. 2. Paul and Barnabas would give the Brethren a visit in all the Cities where they had preached the word of the Lord to see how they do they had preached but what had the other done that they went to see And surely this was the end of Episcopal Visitations of old not that they might see whether the Church or Chancel were in repair or not which was all it came to at last but to enquire how their souls prospered how they spake and how they did whether according to the word they had heard yea or not And the Latine hath as good a farewel Vale be strong in doing well and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and able and the Hebrew added to the end of the Books in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong as if they should say ye have read or heard what the will of the Lord is Be strong now so to do and so to speak as they who shall be judged by the Law of Liberty NOTES AND OBSERVATIONS UPON JAMES II. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was not Abraham our father justified by works when he had offered Isaac his son upon the altar THe discovery of Christ yesterday Hebr. 13. is a business of that extent and largeness that it requires more than one man's life and pains to perfect it I conceive it therefore very expedient that for brevity sake I make choice of some such Scripture as presents unto us many such types together and such is that Jam. 2.21 Wherein we have Abraham the friend of God and God's Priest offering up his Son Isaac for a Sacrifice to God upon the Altar Abraham the friend of God the Priest Isaac the Sacrifice and Altar all met together in the Text and with them three necessary arguments of Christian Religion 1. Faith 2. Good Works And 3. Justification The whole Chapter contains a twofold Dehortation 1. From partiality and respect of persons in the Faith of Jesus Christ 2. From an unprofitable uncharitable dead devilish Faith This Dehortation the Apostle inforceth from the examples of Abraham and Rahab the former is the Text. 1. Abraham had his Son Isaac 2. Abraham our father was justified by works when he had offered up his Son upon the Altar 3. Abraham offered up his son Isaac upon the altar 4. We see how faith wrought with his works 5. By works faith was made perfect 6. The Scripture was fulfilled which saith Abraham believed God c. 7. Abraham was called the friend of God 1. Abraham had his Son Isaac Observ 1. Abraham's God makes good his promise to Believers the children of
thou shalt be justified c. but how should a man full of talk be justified Job 11.2 No for in many words there is vanity Eccles But when he that speaks speaketh as the Oracles of God 1 Pet. 4.11 Christ speaking in me 1 Cor. 9.1 2. so thoughts are works but then we must not think our own thoughts or speak our own words Those who do good works are justified Rom. 2.13 By what works was Abraham justified Even by the works of God wrought in him and by the same works is every Son of Abraham justified Man is said to believe yet is belief Gods work Joh. 6.29 30 33. life and resurrection is operative by works of obedience 1 Joh. 3.23 24. Jer. 51.10 Protulit Dominus justitias nostras Venite narremus in Sion opera Domini Dei nostri For as Faith is the work of God in us even so the works of Faith are wrought in God Joh. 3.21 who worketh all our works in us Isai 26.12 he is the light and the fruit of light which shines forth Ephes 5.9 Vulg. Lat. Syr. The Tree of Life brings forth fruits of Righteousness Ephes 2.4 10. So that neither light nor shining Phil. 1.11 nor Tree of Life nor fruit is ours but Gods Object But this seems harsh to some for how can our works justifie us Are not Faith and Works ordinarily opposed in Scripture Here the Apostles profession Phil. 3.9 10 11. he renounceth his own Righteousness and Works by the Law That which our Lord said Joh. 16.19 Yet a little while and ye shall see me Our Lord seems to allude to that of the Prophet Habak 2.3 whence the Apostle yet a little while and be that shall come c. Hebr. 10.3.7 faith in him that is to come and he becomes a Tree of Life in us whereby the just man lives And that which was Abrahams operative Faith here must also be every Sons of Abraham Hebr. 11.17 18 19. He believed that God was able to raise up Isaac from the dead And it is our belief if we be Abrahams Children that God is able to raise up the true Isaac from the dead Rom. 4. 1 Pet. 1.21 1 Joh. 3.3 the operative faith in the operative power of God who raised up Christ from the dead This conformity unto Christs death and suffering with him works the salvation and justifieth us 2 Cor. 1.5 where Christs works in us are our conformity unto his death That God should raise the dead was the promise made of God unto the Fathers Acts 26.6 7. that appears v. 8. This was no dogmatical point or tenent in Religion but obedience and practice v. 7. Phil. 3.9 10 11. and why should it seem incredible to us c. v. 8. since it 's testified by Moses and all the Prophets v. 22 23. But truly it seems so incredible unto most men that he who shall affirm it shall be thought a mad man as Paul was by Festus vers 24. Object How then doth Faith alone justifie The eye alone sees and the ear alone hears but neither if taken from the body and alone See Notes before on Jam. 1.22 Observ 1 Hence it appears how contrary it is to the Gospel of Jesus Christ that a man should be justified by the works of the Law Rom. 3 20-28 Observ 2. How presumptuous a tenent it is that our works should merit eternal life which is purely out of Grace and the free gift of God when ye have done all that ye are commanded ye are unprofitable servants Observ 3. A Reason of the instant ruine and desolation upon us which yet we heed not regard not but lay the blame every one on that party which is opposite unto us when the true cause is the forsaking of Gods Law and not hearkning to his voice the want of Faith and obedience of faith want of that Righteousness which is testified by the Law and the Prophets this is the true cause of our ruine and we know it not Jer. 9.12 I know well we boast every one of his Faith but where are the works where is the obedience of faith to the Commandments of God where is the most holy faith resâ—aining us from sin and iniquity where is the shield of Faith that might now protect us Our wicked lives our disobedience our self-love c. these declare plainly that it is not the true and precious Faith we boast of but presumption 1 Kings 14 22-27 The people did evil c. thereupon came Shishack King of Aegypt Rehoboam is interpreted by the Wise Man Ecclus. 47.23 The foolishness of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that broad way wherein the people walk and needs must they be foolish for the broad way wherein the foolish Virgins walk See Notes on Matt. 25. with their Lamps of disobedient knowledge and dead faith This faith hinders not their looseness of life they provoke the Lord to jealousie with their spiritual fornication yea by this dead faith and disobedient knowledge they are puffed up 1 Cor. 8. they build themselves high places 1 King 14.22 23. When they did evil then they rejoyced Jer. 11.15 and were puffed up when they should have mourned 1 Cor. 5. Now comes Shishack poculum laetitiae the cup of our own joy c. this bereaves us of all the treasures of wisdom and knowledge This Shishack takes away all the shields of Gold the shields of their precious faith and Rehoboam makes brazen shields i. e. presumption instead of faith and hence they are bold one against another as Numb 14. Acts 19. Observ 4. Abraham was justified by works it is not said that Abraham justified himself by works the works are Gods and God wrought them It was the sin of the Jews that they knew not the righteousness of God and went about to establish their own righteousness Rom. 10.3 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use in the Active or Cal because it is none of mans business to justifie or save himself He that shall save his life shall loose it i. e. He who by his own wayes and means will go about to save his soul c. Matt. 16.25 Observ 5. Hence it appears that in some sence justification and sanctification are all one for as Righteousness and Holiness are sometime all one and the same so in reason the making righteous and the making holy must be the same Now that Righteousness and Holiness are sometime the same 't is evident Heb. 12.11 12. what he calls Holiness he presently calls Righteousness if not the same left out Rom. 8.30 Thus those whom the Apostle calls justified ones he calls also sanctified ones 1 Cor. 6.11 ye are washed i. e. baptized and being baptized ye have received the Holy Ghost and so are sanctified and being so sanctified ye daily proceed in virtue and virtuous actions Revel 22.11 And as we are justified by faith Rom. 5.1 so likewise sanctified by faith Act. 26.18 Observ 6. Nor Son or Daughter of Abraham is
or hath been justified without works Abraham was justified by works he justified not himself by whom then was he justified by whom else but by God himself It is God that justifieth Rom. 8.33 He justifieth the ungodly Rom. 4.5 by taking away his ungodliness from him he justifieth the Righteous 1 King 8.32 by making him more righteous and pronouncing him to be righteous whom he hath made righteous And thus the work of justification is not divided between God and us nor between faith and works but is entirely to be ascribed unto God who justifieth the ungodly who believeth in Jesus whose gift faith is Eph. 2. who works all our works in us Isa 26.12 And thus God hath all the Glory and Man none at all Thus St. Paul and St. James are reconciled who indeed never differ'd but seemed only so to do NOTES AND OBSERVATIONS UPON JAMES II. 22 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seest thou how faith wrought with his works and by works was faith made perfect And the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God FRom Vers 14. ad finem is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communication whereof this is a part indicatively or interrogatively Thou seest or seest thou how faith wrought by his works c In these words we have 1. The Co-operation of Faith with Works 2. The consummation of Faith by Works 3. Attestatio 1. Faith wrought by Abrahams works 2. Abrahams Faith was perfected by Works Thou seest 1. Faith wrought by Abrahams works Quaere what is meant by 1. Faith 2. Works 3. how said to have wrought by works 1. Faith is here understood according to the Apostles description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 Marg. Confidence It is somewhat an hard expression that Faith should work by works The nature of Faith is not here abstractly taken but as it is manifest concrete with hope so confidence Marg. Hebr. 11.1 and patience as Ephes 6.17 the shield of faith and joyned with Love in the work of it without which it cannot work St. Paul seems to open the phrase Gal. 5.6 By Faith then working by works we may understand the concrete of Faith with Hope Patience and Love working Reason Why Faith so wrought the reason is from the object whereunto it is and the end of our Faith joyned in the work of it 1. Faith receiveth the object into it self whereunto it is carried Joh. 1.12 As many as received him to them he gave power to as many as believed in his Name and that is the power of God for things joyned and mixed together partake mutually of one anothers vertue and power Hebr. 4.2 and therefore things mixed are in a sort the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6.17 2 Cor. 13.5 2. The end of our faith is the salvation of our souls 1 Pet. 1.9 of this end Christ himself is the finisher Hebr. 12.2 Hebr. 5.9 Of this eternal salvation Christ is the Author unto those that obey him who ever believeth this it cannot be but his faith must be operative in the works of obedience Eternal salvation is the summum bonum the chief good which every one desires yea naturally every one desires to be happy And although few men be obedient unto Jesus Christ it is not because they desire not happiness but either 1. because they do not know or consider not wherein true happiness consists or 2. what means they ought to use that they may attain unto it or 3. because they believe it not But if a man believe that Christ is the Author of eternal salvation and everlasting happiness and that this is obtained by obedience unto him he who truly believes this must also be obedient otherwise it will follow that the chief good and means to it clearly believed should not powerfully and effectually move men to desire and endeavour to obtain it yea it would follow that the chief good should not be desired that a man wittingly and willingly should refuse to be blessed and happy which are things most absurd in common reason for if that be good which all things desire which were easily proved by induction of infinite particulars then that which is better must be more desired and that which is best of all the summum bonum must be most of all desired Observ 1. Hence it appears that Abraham's Faith was no idle no lazy Faith but such a Faith as wrought by works all that large catalogue of Believers Hebr. 11. unto which might be added all who ever were from the beginning their Faith was an operative a working Faith By Faith Abel c. Hebr. 11.17 The offering up of Isaac is here ascribed to Abraham which yet no doubt he had not done but purely out of Faith Observ 2. As Faith wrought with Abraham's works so it works also with the works of every Son of Abraham with the works of every Believer for whatsoever he doth as a Son of Abraham is from Faith he prays in Faith he walks by Faith he lives by Faith Observ 3. The reason of those mighty works which are wrought by Believers Joh. 1.12 Faith works by them which hath the mighty power of Christ Eph. 1.19 Believers are raised from the dead by that mighty power and therefore mighty works declare forth themselves in them as once Herod reasoned Gal. 3.2 The Galatians had received the spirit of life and righteousness by the hearing i. e. obeying of Faith and that Spirit wrought mighty works in them That Grain of Mustard seed which removeth Mountains That foolishness which destroyeth wisdom 1 Cor. 1.19 20. How doth the Lord this but when he enlightens with a greater light than that of nature or reason whereby they believe those things which the world by their wisdom accounted foolishness as to hope for an innumerable off-spring from barren Sarah hope against hope that the dead Isaac should live the dead Christ be raised yea so great is the power of Faith that 1 Joh. 5.4 Yea the Prince of this world for S. Peter arms us with Faith against him 1 Pet. 5. As remembring the words of our Lord that the power of Faith should be so great that the gates of Hell should not prevail against it Matth. 16.18 Observ 4. The Apostle speaking of justifying Faith he tells us not that Abraham wrought but that Faith wrought why Because it is God that justifieth Rom. 8. and therefore the effect is given to Faith not to Abraham 1 Joh. 5.4 It is properly the Grace that works Rom. 5.1 2 3 4 5. Not I but thy pound hath gained ten pounds Luk. 19.16 Not I but the Grace of God with me 1 Cor. 15.10 So the Prophet tells us that the work of righteousness is peace Esay 32.17 So we find an increase of Graces proceeding originally from Faith 2 Pet. 1. Observ 5.
Faith and works co-operate and work together one with another Res utraque alteri fuit auxilio Erasmus faith brings courage and valour and works frequently iterated in crease and confirm it and other graces To this purpose is that Gen. 24. Abrahams servant chusing a wife for his Masters son gives her Ear-rings and Bracelets She that is to be a Spouse for the true Isaac must have both the word of Faith in the hearing ear the hearing and obedience of Faith the true Ear-ring and the work of Faith the true Bracelets upon her hands Faith encourageth and stirs us up to do to act and the act and work accomplisheth the Faith We see this in those miraculous works wrought by our Lord in the Gospel Faith excites and stirs up the believers to come to Christ and to pray unto him profess belief in his power This saith is accomplished by the work wrought The Leper comes to our Lord Matth. 8.2 Lord saith he if thou wilt thou canst make me clean presently our Lord touched him and said I will be thou clean And vers 6. The Centurion petitions our Lord in behalf of his servant and makes profession of Faith in our Lords power vers 8 9. which our Lord interprets to be the work of his Faith vers 10. Matth. 15 22-28 Marc. 9.17 27. And there is the same reason for the co-operation of Faith and works inwardly in the soul For these signs shall follow them that believe c. Marc. 16. But here is no need of miracles now I say not that there is need of the same outward miracles nor indeed at that time had all men who believed a power also to work miracles 1 Cor. 12. Do all work miracles c. Though there be a power which accompanieth the faith of all believers which works inwardly the like miracles Gal. 3.5 6. The spiritual leper cleansed as Matth. 8.2 The Reason is understood from the consideration of the power of God which is Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. He is the Author and cause of Faith and that operative power which accompanieth it and he finisheth it and accomplisheth the Faith Repreh Those who justifie themselves 1. By their hearing 2. By their Faith without works 3. By their Knowledge 4. By their half will Observ 1. By faith Abraham offered up Isaac and that faith was imputed unto him for righteousness it was an operative Faith which obtained that Divine Testimony What then shall we think of their Faith which affords no works worthy of God no obedience worthy of believers or proportionable to the Faith they pretend Doubtless it is no true living Faith For 1. It hath neither certain and infallible perswasion of Divine Truth 2. Nor confidence and relying upon Divine Power 1. There is no perswasion of Divine Truth for whereas men give assent unto what they know 1. Either by light of nature such are the principles commonly known as impossibile est esse non esse contradictoria non possunt esse simul vera c. Or else 2. Men give assent unto conclusions deduced and inferred from those principles which is knowledge scientifical which they want who have not learned Arts and Sciences Of these two the former assent is the greater because we believe the conclusions in Sciences from the truth of the principles whereof we are ascertained Yet is there a third light more clear more certain more convictive than both these and that 's the light of Faith which is a participation of God's Light and a Testimony of his mind for howsoever God be the father of lights and so the light of Nature is a ray and beam of God's light and therefore they are rendred inexcusable who sin against it Rom. 1. and 2. yet the light of Faith is much more glorious c. as being of things above Nature and consequently the Light of Faith must be divine and supernatural whereby we assent unto them So that we must needs assent and be perswaded of these things whereunto the light of Faith inclines us rather than unto those which are known and believed by the light of Nature and Art Why they proceed from God that cannot lye If two Men of different sights whereof one more obtuse and dim-sighted the other acute If these two should behold the same objects a far off and the one quick-sighted should say they were a company of men and the other being the dim-sighted man like him not perfectly cured Marc. 8.24 should say they were so many trees without doubt this man were a fool if knowing the defect of his own sight he should not rather believe him that was more quick-sighted than himself because he who believes the principles of Nature or conclusions of Art deduced from them he sees as it were with his own dim eyes But he who sees by the light of Faith and hath the evidence of things not seen by light of Nature or Art He sees as it were with God's eyes or as God in us sees them So that the Divine Light of Faith brings with it a far more certain and convictive assent and perswasion than any other light If now a man should believe that he should not have food and raiment unless he rose early and went to bed late and vexed himself with anxieties and cares yea if he believed that he could not live unless he couzen'd and cheated and went beyond his brother in bargaining Can we think that such an one hath any Faith in God's Truth who forbids all these things and commands us first to seek the kingdom of God and then promiseth that all these things shall be added unto us and commands us to cast all our cares upon him for he careth for us Surely if a man firmly believed this he would not act contrary unto it he would not be disobedient unto it 2. They who pretend Faith yet obey not in proportion to their Faith as Abraham did they have no confidence no relying upon God's Power and that he is able to do whatever he promised if he believe on the Power he will give no credit at all unto whatever contradicts any Divine Truth although his own reason and the light of Nature should gain say it Abrahams example maketh this good who against hope believed in hope against natural power he was perswaded that God would make Sarah so fruitful that she should be a Mother of Nations And by the light of the same Faith he believed that God was able to raise up Isaac yea that Catalogue of Believers Heb. 11. who because they believed what did they not do what did they not suffer If therefore men shall pretend belief yet live in their sins and pretend weakness and infirmity these men believe not Gods truth nor have any confidence in Gods power They believe not in Jesus Christ that he is able to save to the uttermost nor that he is the author of eternal salvation to those that obey him For