Serpent there must be a more saving and healing vertue in Cratere Superiori He which came to destroy the works of the Devil follows him and conquers him even in the grave Benaiah 2 Sam. 2.3 20. The true Benaiah is the Son of the Lord God who slew the lyon in the pit the devil the roaring lion in the grave and then triumphs According to that of the Prophet Hos 13.14 O death I will be thy plagues O grave or O hell I will be thy destruction And blessed be God who gives us the victory through our Lord Jesus Christ 1 Cor. 15.57 Observ 1. Christ was buried 'T is therefore rather a Cynical than a Christian Principle that it matters not what becomes of our bodies when they are dead Diogenes is one of the first I read of who neglected his own burial When his friends coming to him in his sickness importuned him about it He at length in a kind of jeer bid them set a staff by him to keep away the dogs and birds Look through the whole Word of God and ye shall find the Saints careful about their burials And generally it was held a good work to bury the dead A blessing to go to the grave in peace and sleep with their fathers And a curse to be buried with the burial of an Ass that is no burial at all as the Lord denounceth against Jehojakin Jer. 12.19 I spare examples of both kinds because they are well known in Scripture It is the saying of a most pious and ancient Father Solas rationales animas honorare novimus earum instrumenta solenni sepulturae honore dignatur We so far honour the instruments of our immortal souls as to design them honest burial for the house of the reasonable and immortal soul saith he yea the temple of the holy Ghost it 's more worthy than without any respect to be cast out and tumbled into an hole like a dead dog or the carkass of an horse or ass Against those old and new Cynicks I oppose that of the Wiseman Ecclus 38.36 My Son let tears fall over the dead Cover his body according to the custom and neglect not his burial And the Example of our Lord who according to the Prophesie going before of him made his grave with the wicked and the rich in his death Esay 53.9 Even Christ himself was buried Observ 2. Behold the accomplishment and fulfilling of all Types and Figures of Christ's burial Joseph cast into the pit Gen. 37. Committed to prison Gen. 39. Embalmed and coffined up in Egypt Josuah going the way of all the earth David in the cave of Adullam Jonas a type of the Lords own chusing 2. The Saints are buried with Christ The burial of Christ considered according to the Majesty and with accommodation unto us imports and signifieth something unto us and requires something from us 1. It imports unto us the burial of a twofold carkas 1. One Moral or Immoral rather 2. The other Ceremonial 1. The Moral all earthly and carnal thoughts imaginations wills and self-love lusts and pleasures For whereas Christ is made and reputed sin for us his burial must import the burial of all sin 2. It signifieth also the burial of all judicial Ceremonies according to that of the Father Ceremoniae post Christum passum sunt cum honore Sepeliendae For as sin it self is compared to the dead body so the ceremonial services may be compared to the winding-sheet 2. It requires also of us the abolishing of all sin in conformity unto the burial of Jesus Christ and the mortifying and burying of all ceremonial shews which want the true substantial life in them This in Analogy and resemblance unto one that 's buried supposeth 1. The body of sin to be dead And 2. That they who are said to be dead are freed from sin And 3. That the body of sin so dead and buried is quite forgotten 1. The body of sin must be dead for no body is supposed to be buried alive 2. They who are thus dead are freed from sin Rom. 6. 3. They are quite forgotten as a dead man out of mind Psal 31.13 or Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the heart when all the delight and pleasures of sin are forgotten as if they never had been and so extirpate and rooted out of the heart as if they never had been there for the remembrance of the dead is forgotten Eccles 9.5 And therefore the grave is called the land of forgetfulness Psal 88.13 When therefore all our earthly thoughts imaginations own wills c. are ceased that the mind of Christ and the Spirit of God may live rule will and work in us what and how it will then and not till then we may be said to be buried with Christ The Reason why the Saints are buried with Christ is considerable 1. In regard of the substantial parts of our dear Lords Humiliation when they are conformable to every part thereof according to which all the followers of Christ are humbled obedient crucified dead and buried with him 2. In regard of the circumstantial parts whereof there is not one needless and without a due signification 1. In a new Sepulchre importing a new heart And 2. This cut out of the rock the new heart is from Jesus Christ the rock 3. And this in a garden where sin was first committed where it was expiated and committed it was by us with delight and with delight the paradice and garden of delight it must be buried in oblivion 4. In that Sepulchre he lay three days and three days we rest in hope of union with the glorious Trinity in the God-head 1. In conformity unto the Fathers Law which is a light 2. To the light of faith in the Son which is light of light And 3. The light of love in the holy Ghost which is the perfect light now shining in a dark place had we eyes to see it These are the three days He lay also three nights in the grave and we rest with him for the abolishing and destroying the Trinity in the Devil-head 1. The father of lies Joh. 8. 2. The son of perdition 2 Thess 2. And 3. The spirit of errour to work an inconformity unto all their works that the body of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesness and sin might be destroyed Rom. 6. That we abide no longer in unbelief Rom. 11.25 and that the envy hatred and malice the principal work of the father of lies the son perdition and the spirit of error which at this day rule in the sons of disobedience to the ruine and destruction of mankind may through the powerful operation of Gods Spirit cease and that great Abaddon and Apollyon may himself with all his works be abolished and utterly destroyed 3. In regard of the end 1. That we may keep the true Sabbath and rest from our own works as God rested from his Heb. 4. 2. That we may obtain the true rest in Christ as
the Ministers of the Spirit Observ 1. The antiquity of the Preachers office Noah was the eighth preacher There is no doubt but the office began with the first man as soon as he had Auditours who taught his Children the nature ways and works of God and the manner of worshipping and serving him Whence we read that Cain and Abel offered sacrifice he taught them also their duty towards one another and toward their Neighbours Ecclus 17.14 Attendite ab omni iniquo mandavit illis unicuique de proximo suo of which duty Cain was a forgetful hearer not only when he slew his brother but when he asked whether he were his brothers keeper as indeed he was But without doubt the office of publick preaching began about three hundred years after the Creation when Enosh began to preach in the name of the Lord and was the first Preacher as Noah was the eighth So that the office began not then when the people were terrified by the voice of God and desired that Moses might ever afterward speak unto them Exod. 20.19 Deut. 5.24 28. Howbeit then the Lord authorised the office of preaching and so well approved of the peoples motion that thereupon he promised them the great prophet and preacher the Lord Jesus Christ Deut. 18.18 Object 2. How truly the Lord Jesus Christ in the Spirit stiles himself α and ω the first and the last whoever comes before him into thy soul he is a thief and a robber Whatever is after him doth but begin again as whatsoever exceeds the eighth or Disdiapason was before in the Diapason He himself in the Spirit is the eighth the last so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the oyle or spirit Luk. 4. And he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth The true David who is the eighth or last son of Jesse 1 Sam. 17. He comes in these last days Zach. 9.13.14 Observ 3. Hence appears the transcendent excellency and dignity of the Preachers office Noah the most excellent man in the world was by the Lord judged worthy of it and it of him Josephus saith that the house of Judab and the house of Levi the Kingly Tribe and the Priestly were wont to marry one with the other whence it is that Mary though of the Tribe of Judah and family of David is said to have her Cousin Elizabeth of the Tribe of Levi Luk. 1.36 Rom. 11.13 Yea the Lord faith of Levi Mal. 2.5 My covenant was with him c. And these priviledges we are wont to arrogate as due unto ourselves but corruptio optimi est pessima vers 8. For this reason the Lord threatens Zeph. 1.4 as I shewed long since that he will cut off the Chemarims with the Priests Observ 4. The eighth Preacher hath conformity with the eighth day Behold the great and last day the eighth day the day of the Spirit Joh. 7.37 The day when the Spirit is given which ye find to be the eighth day Lev. 23.36 When Christ in the Spirit the eighth Preacher appears and preacheth from heaven Heb. 12.25 The eighth day of the feast of Tabernacles the word is become flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. And now is appeared the second time This is the eighth and new day when he creates the new heaven and the new earth Esay 65.17 2 Pet. 3.13 Revel 21.1 The day wherein God rested from all his works but the man rested not therefore arise this is not your rest Deut. Psal Heb. The rest-rest-day that remains for the people of God See Notes on Exod. 20.8 This is the eighth day wherein the fore-skin is cut off Gen. 17.12 Even the fore-skin of the heart from all them that fear God when all the true Seed of Abraham is circumcised This is the true Circumcision on the eighth day Col. 2.11 Phil. 3.3 5. The day wherein the Lord will judge the world with righteousness Act. 17. The true heaven that declares the glory of God Psal 19. day unto day the preaching great day Observ 5. Behold here is the great Prophet that was to come into the world in the last part of time even in the days of the Spirit Joh. 7.37 40. On the eighth day the eighth preacher reveils himself The Jews had a tradition if not the very Scripture it self that a great Poophet should come into the world Joh. 1.19 22. I believe they intended that Prophet promised Deut. 18. who is indeed no other than Christ in the Spirit as the Jews themselves confess Joh. 7.40 Confer Notes on Gen. 26. A Prophet necessary to purge the Scriptures There was a necessity that this Prophet should come Surely the essentials and substantials of Gods Word which he would reveil unto men were at least vertually delivered when Moses saith Deut. 4.2 ye shall not add unto the word which I command you c. the like chap. 12.32 The Jews understand Moses amiss and therefore there was need of the Prophets who should open the meaning of the Law Esay 1.10 20. just as we do now come and hear and pray but continue in our sins And when Moses and the Prophets were fall'n asleep shall we think the Devil was less active in corrupting the Prophets then he was bâ—fore in corrupting the Law And therefore our Lord he thought it necessary to vindicate his truth from the corruptions of the old world as I shewed before Matth. 5. This great Prophet the Jews acknowledged to be the Lord Jesus Christ Joh. 7 37-40 And shall we now think that since our Lord was crucified and his Apostles fall'n asleep that the great deceiver hath been idle Hath not he corrupted the understanding of the Law the Prophets the Gospel the Acts the Epistles and the prophecy of the last times the Revelation We think it presumption in the Church of Rome and so we may well that they should arrogate unto themselves infallibility and that the Pope should apply to himself that 1 Cor. 2. That he is the spiritual man that judgeth all things that he is the last and chief judge of controversies Doubtless it is presumption in them who conceive themselves infallible and that they can judge truly and certainly of all Scriptures but it is as great if not a greater presumption and arrogancy in us who dare not say we are infallible and cannot err yet most unreasonably would bind men to think as we think and impose upon them our opinions and if they will not be of our judgement to account and call them Sectaries and Hereticks even because they will not or cannot think as we think If it be not so how comes it to pass that there are so many divided judgements concerning the understanding of the Scriptures Whence is it that every several party is so confidently perswaded of their own sence Now if it be so and that the minds of men be darkned and the true sence of the Scripture in many parts of it unknown it must follow Either 1. That the Scriptures must
outward good for them they therefore assure themselves that for that reason they are in his favour so this people of Israel thought for the same reason Amos 9.7 8. The Apostle brings it more home 1 Cor. 10 1-12 Yea our Lord Jesus himself who is the Rest gives us fair warning of this Luk. 13.23 Reason 1. From hence appears in that the disobedience of unbelieving men excludes them according to our Apostles assertion vers ult of this Chapter No unclean thing shall enter into the Holy City 2. Gods Oath excludes them upon the ground vers 18. To whom sware he that they should not enter into his Rest but to those who obey him not 3. The ground of both these is that dissenting and opposite nature of disobedient men unto God and Christ What communion hath Christ with Belial c. 2. Vnbelieving and disobedient men shall not enter into Gods Rest 1. We have heard what the Rest is 2. what it is to enter into Gods Rest This will not be hard to understand according to the letter and history which ye read Numb 14 28-35 As therefore the holy Land and holy City figured the Rest of God so the entring thereinto prefigured the entring into Gods spiritual and heavenly Rest Thy Land O Emmanuel Isai 8. Thy holy Land or land of holiness Josh 5.15 Entring into Gods Tabernacle and his Sanctuary and his holy Hill mean the same thing 2. Disobedient men shall not enter into Gods Rest What literally we understand by entring into a place that spiritually we mean by entring coming into or enjoying a blessed state and as by the Holy Land was meant Holiness and Righteousness so by entring thereinto we may understand the enjoying of it partaking of Gods holiness Hebr. 12. Thus the unbelieving and disobedient shall not enter into Gods Righteousness Psal 69.27 Let them not come into thy Righteousness i. e. thy Christ who is Righteousness 1 Cor. 1. thy Peace they shall not enter into peace Isai 7.2 Christ is the peace Ephes 2. They shall not enter into joy which is Christ by all which is meant the kingdom of God Rom. 14. into which the unbelievers and disobedient men shall never enter nor inherit it 1 Cor. 6. Gal. 5. Repreh 1. Who sit down and take up their rest in the way toward it before they come to God's Rest they have some sight of the rest and see it afar off and having some worldly happiness they content themselves with that as if it were the rest it self forgetting that they ought to press forward toward the land of Rest these were figured by the two Tribes and half the Reubenites who see the Son even the Rest afar off but Joh. 6.36 they see and believe not that 's Reuben Video meliora proboque Dexteriora sequor And the Gadites deceived by an happiness of this present world Numb 32. Store of Cattle and a fat Land that 's good and the half Tribe of Manasse that hath forgotten the delights and pleasures in open sin but remembers not that they ought to purge their sins and proceed toward the land of holiness and be fruitful in good works with their Brother Ephraim that 's half the Tribe of Manasse thus they sit down and rest themselves on this side Jordan and pass not over unto God's Rest Unto these saith Moses Deut. 12.9 Ye are not yet come to the rest to the inheritance which the Lord your God giveth you which is an inheritance incorruptible and undefiled 1 Pet. 1. Repreh 2. Who miss the way after long travelling and quarrel with others about it Repreh 3. Others are more to be reproved who sit down and that out of the way of God's rest and take up their rest in their sins as covetousness rapine and violence and yet cover all with a pretence of religion and a form of godliness the Prophet Micah chap. 2. denounceth a woe to such vers 1. and vers 10. Arise saith he depart for this is not your rest because it is polluted Unto such as these the Lord swears that they shall not enter into his rest 3. The Lord swears that the unbelieving and disobedient men shall not enter An oath is an asseveration by calling to witness a greater than our selves But whereas God hath no greater than himself he swears by himself Now an oath is either 1. Assertorium Or 2. Promissorium Or 3. Minatorium The last is here understood whereby the Lord debarrs all unbelieving and disobedient men from his eternal rest This speech is here a defective speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they shall enter into my rest where something must be understood as Nè sim Deus or the like where this conditional If is resolved into a Negative as Esay 22.14 If this iniquity be forgiven them till they die i. e. It shall never be forgiven them Ratio That wicked men might despair of obtaining God's rest in the Devil's way contra Hebr. 6.18 Observ 1. Hence observe that it is lawful to swear otherwise God himself would not but it seems it is unlawful for a Christian man to swear See Notes on Esay 65.16 Observ 2. It is as impossible for impenitent unbelieving and disobedient men to enter into God's rest as it is certain the penitent faithful and obedient shall enter therein Why God hath confirmed both by an oath whereby it is impossible for God to lye Observ 3. This discovers the notorious extreme carnal security of wicked men who would pretend faith and hope in God and will for a need protest and swear as they hope to enter into eternal rest yet live in known sins disobedience to the known commands of God which excludes out of God's rest yea believe not that the enemies which interpose and hinder the entrance into rest can be possibly overcome no not by the power of God such were those very persons to whom the Lord sware in the Text. How can such as these hope ever to enter into God's rest since they are unbelieving and disobedient and such as these the Lord hath sworn They shall not enter into his rest Observ 4. God swearing useth a manner of speech abrupt and imperfect which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an antecedent without a consequent If they enter into my rest what remains is understood the Lord forbears imprecations Hereby we may learn by God's example to forbear curses and imprecations which we ought always rather by an Euphemismus to suppress or to use some circumlocution than plainly to pronounce Thus much every Heathen may teach us Quos ego sed motos praestat componere fluctus How much more David Psal 132.3 If I come into the Tabernacle of my house c. How much more God himself in the Text. Exhort Let us strive to enter into this rest thousands have lost the rest for want of their utmost endeavour of entring thereinto Luke 13. for want of continuance in well doing consider with sadness the defect of many in
mouth of rich men Mr. Cherin a rich man and sometimes a worthy Burgess of this Town and an Inhabitant of this Parish whose memory we this day celebrate he was of this mind who gave a great part of his estate to feed the poor He was of St. James's Religion James 2 14-17 What doth it profit my brethren though a man say he hath faith when he hath no works Can faith save him If a brother or a sister be naked and destitute of dayly food and one of you say unto him Depart in peace be you warmed and filled notwithstanding ye give them not those things which are needful to the body What doth it profit Alas Verba non pascunt ventrem words feed not the belly What doth a great deal of holy talk profit thy poor brother that is ready to starve Yet many such unmerciful Saints for such they would be thought there are who have chosen a Religion for the cheapness to save charges They are afraid to do good works for fear of meriting and have so much faith that they think to supererrogate with it or else it excuseth all good works Alas These men consider not that God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God's blessing is doing good but our doing good is our only blessing That man indeed in respect of God lives not by bread only but by every word that proceeds from the mouth of God yet man in respect of men lives by bread only but by never a word that proceeds out of the mouth of man 5. That poor men also quibus neque servus est neque arca who want their dayly bread and lie like helpless Lazarus so that word signifieth at the rich man's doors that they might learn not to envy the rich not to steal nor take the name of God in vain Prov. 30. not to despair of God's providence over the poor for why Man lives not by bread only but by every word that proceeds out of the mouth of God But O our perverse our peevish and crooked wills O our hypocritical absurd and contradictory prayers We pray and that dayly too that God's will it may be done yet secretly we wish it were not done while almost every man impatiently struggles or despairing sinks under a seeming Aetna of evils which God hath cast upon him We pray and that as often but for our dayly bread yet almost every man hoards and treasures up both for himself and for his Children and houshold as if it were for eternity which runs out in few evil dayes and then we leave our riches for others As if there were no word of God to live by but only that 1 Tim. 5.8 That if any provide not for his own and especially for those of his own house or kindred he hath denied the faith and is worse than an Infidel Whence worldly men seeming religious take care not only what they shall eat and what they shall drink but also what their Children and their Childrens Children shall eat and drink to the third and fourth Generation not regarding that that place of Scripture implies no such matter Whence it comes to pass that these needless cares which they ought to cast upon God stops the mouth of their Souls and the word which was ordained to them for life nourisheth not and while they think by their over-hoarding and treasuring up for their Family not to become Infidels they most of all become Infidels But this is oftentimes the fault of the Rich rather than the Poor will ye hear the repining of the poor Vivere me dicas Something I have but God knows it is but a little But little Hast thou not thy share Did not God divide it to thee Is' t not according to his word by which thou must live Wilt thou blame his Wisdom Callest thou that little which he knows enough for thee I tell thee 't is rather great But grant it were but little Do not men receive little and great gifts with like thanks from the hands of Kings What hast thou which thou hast not received from the hand of God And wilt thou be ungrateful to his goodness Is not thy little more than thou broughtest with thee Thou broughtest nothing with thee into the World Is not thy little more than thou seest many others have And hast thou not deserved far less What though but a little so the righteous have it What though but a little so with the fear of the Lord What though but a morsel so with contentment But how little is it Alas But bread and poor raiment Proud unthankful Wretch Was not Jacob a better man than thou a better man Beloved than any of us all yet 't was all he prayed for Bread to eat and raiment to put on Gen. 28.20 The Primitive Noble Army of Martyrs of whom the World was not worthy they had not so much they wandered about in Sheep-skins and Goat-skins being destitute afflicted tormented they wandered in the Desarts and in the Mountains and in the Dens and in the hollows of the Earth Yea yet more than they had thou callest little Our Saviour in the Text had not so much it 's an example so without so above all example that it 's impossible to ascend higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10.25 it 's an autarchy it 's sufficient for the Disciple to be as his Master is and the Servant as his Lord is if it be not so with thee thou art yet no Disciple thou art yet no Servant of Christ Consider these things well and ruminate and feed upon this Word and go thy wayes be male-content repine at thine own estate and chide providence if thou knowest for what These and such like Lessons our gracious Father teacheth us humbling us and proving us that we may know that man lives not by bread only but by every word that proceeds out of the mouth of God And other Lessons also the Son our Saviour teaches us as these Words contain an Answer to the Devils temptation 1. As first A Lesson of humility Sathan implicitely stiles him the Son of God He answers not according to that Title but by a Title lower than the Angels Luc. Burg. Man shall not live by bread only c. Others arrogate no less but sometimes more than they hear themselves styled Yet was he true man nor doth he deny himself to be true God though he saith not so to let us know that we should be greater than we say we are nor must we be less we must not tell a lie Lombard that we may seem to be humble 2. He is tempted to turn stones into bread a glorious work worthy of God yet he doth it not We must not follow the Devils Counsel how fair how plausible how reasonable how profitable how necessary how glorious soever it seem to be such as this might have
being labourers together with God the Lord of the harvest who with great patience and long-suffering bears the sins of men as a cart laden with sheaves Amos 2.13 There are few such labourers Reason Why are there few such labourers the reason may appear from the difficulty of the work Harvest time is the hottest season of the year when men are least able to endure labour and that harvest man who will go about to take men off their earthly grounds and principles which grow out of flesh and blood He who would perswade men to die from their customary sin which they have been long wonted unto which have been their life He who would cut Herod off Herodias and say It is not lawful for thee to have her he shall find it hot service Nor is it any easie matter to bind up the sheaves to knit men together in the bond of Amity and Christian Love He who shall endeavour to become such a Peace-maker shall meet with many difficulties as he who would part a fray must expect to bear blows from both sides See Notes on Rom. 12.18 God's labourers under the Law who went about this work found it so full of difficulty that Jer. chap. 13.17 concludes if ye will not hear it my soul shall weep in secret places for your pride and mine eye shall weep sore and run down with tears because the Lord's flock is carried away Captive Hence we perceive one reason why the labourers are few the work is very difficult 2. Another Reason may be our averseness generally from whatsoever is tedious and troublesome to flesh and blood Proclives sumus à labore ad libidinem Obser 1. To labour in an honest outward Calling is useful and necessary and here tacitly approved by Christ Yea it is an Apostolical precept 2 Thess 3.10 That he that worketh not neither should he eat Nor would the Lord have appointed Adam somewhat to do in his innocency but that well he knew that if men had nothing to do they will not long be innocent It is true what the wise man saith Ecclus. 38.24 The wisdom of a learned man cometh by using well his vacant time But the Text is Parabolical and therefore such labour is not here understood Obser 2. Outward labourers co-workers with God are very useful are very necessary instruments in the judgement of Christ The plenteous harvest needs such it cannot be inn'd without them The Romans offended at the ease of the Senate departed from them one of their Magistrates told them a story of the members of the body departing from the belly The Pilot sits still and guides the ship Obser 3. The Ministers of Christ who do their office as they ought find it to be a work and approve themselves to be true labourers He who desires the office of a Bishop he saith not the honour or the profit but the office of a Bishop he desires a good work 1 Tim. 3.1 Seperate me Paul and Barnabas for the work Act. 13.2 Eph. 4.11 for the work of the ministry Hic labor hoc opus est He is a true labourer he is an harvester he bears the heat and burden of the day This I speak the rather because some there are who know no other labour but that with the hands they are enured to their work as an horse to his stage and therefore they envy the sedentary life of God's Spiritual labourers as if indeed they laboured not but were the only idle people in the Land These know not the wasting of the Animal and Vital spirits by Meditation even to weariness yea to sickness yea to death So that the wise man Ecclus. 13.26 might well say The finding out of parables is a wearisome labour of the mind Obser 4. As by the harvest are meant the well disposed People so by the labourers are meant the Preachers Obse 5. If the labourers are few then doubtless there are many loiterers many deceitful workers for there is a great multitude of those who would be accounted and call themselves labourers and workers together with God The labourers here understood are skilful industrious and faithful workmen No doubt but the Jews had many Scribes many Zealous seeming Holy Pharisees who compassed Sea and Land to gain Proselytes they could not be any true labourers or right harvest-men And may we not say the like of many of our Scribes and Pharisees yea may we not say what is worse The Jews Scribes and Pharisees went about to seek first their own righteousness taught a Righteousness to be performed by men Our Scribes and Pharisees teach that all Righteousness is done already to their hand nay they say generally that it 's impossible and that not only by corrupt Nature but by any Grace of God to perform that Righteousness which God requires nay that the most Righteous man sins daily in thought word and deed How can it be but such speeches as these must needs weaken the hands and damp all pious endeavours of good men If one lazy fellow in a field fore-slowes and slacks the hands of all the workmen how much more shall such a truant as this held forth by them who would seem to be the most able labourers damp all endeavours of simple men who know no better then what such idle Lubbers are pleased to teach them I may say of them as the Epigrammatist of idle Mariners Non estis Nautae sed Argo nautae they are not labourers but loyterers and such as make others idle Repreh The unskilful workmen they will be busie though they know not what they do though they tread down more than they cut up though they reap Cockle for Barley and Tares and weeds for Wheat The young Prophet gathered the wild Vine and spoiled the whole pot of pottage 2 King 4. If he be of our judgement be he Cockle he shall be good Barly be he a Tare he shall be good Wheat if he differ from us in opinion Mat. 13.27 Out upon him away with such a fellow from the earth for it is not fit that he should live pluck him up root and branch The Disciples ought to pray the Lord of the harvest that he would send forth labourers into his harvest Wherein we have the object to be 1. prayed unto the Lord of the harvest 2. to pray that he would send forth labourers in which there are these Divine Truths 1. God is the Lord of the harvest 2. The Disciples ought to pray unto the Lord of the harvest that he would send forth labourers into his harvest 1. God is the Lord of the harvest God the Father Son and Spirit So the harvest is called his That he would send labourers into his harvest The harvest and what ever belongs to it is His. He is the Lord of the soil All souls are mine He is Lord of the Seed to be sown the Seed is the Word of God Mat. 13. He is the Lord of the rain the Father of it Job The
verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow workmen for the yoke joyns the beasts together in the same work as in bearing and drawing And what is their burden What else but God and Christ himself 1 Cor. 6. Portate Deum in corpore vestro they are his Charriots which carry him Cant. 6.12 It is the speech of Christ My soul made me like the Charriots of Amminadab the Margin better My soul set me on the Charriots of my willing people who are willing yea willingness in the abstract in the day of his power Psal 110. peaceable one with another under the same yoke and therefore the Lord calls the Church Shulamite or Shulamitess i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek interpreters turn it peaceable and making peace All engaged in one common design against their common enemy the Devil and therefore when they are come to Christ they are joyned unto an innumerable company of Angels Heb. 12.22 Machanaim 3. The yoke joyns those together in the same work who are otherwise different one from other as the high and the low the rich and poor Jam. 1.9 10. Let the Brother of low degree rejoyce in that he is exalted but the rich that he is made low Obser 1. Christ Jesus hath his yoke Obser 2. The Doctrine of the Gospel is not a Doctrine of Libertinism Obser 3. The Gospel is a Doctrine that must be taken up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take up my yoke Obser 4. The Gospel must be born upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super vos V. L. it 's a Doctrine that makes us conformable unto it Rom. 6.17 Exhort Let us take the Lord's yoke upon us This cannot be done unless the yoke of sin be removed of which Lam. 1.14 See Notes on Zach. 7.5 6. Obser 5. The Lord requires that they who bear his yoke learn of him that may be understood either that they be his Disciples and submit themselves to his Discipline and teaching and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn is absolutely taken Joh. 6.45 1 Cor. 14.31 1 Tim. 2.11 and for their encouragement he tells them that he is meek and lowly of heart or else the word may be used with reference unto a certain special lesson that they are to learn of him as meekness and humility both senses are good 1. The Lord Jesus requires that we yield and give over our selves to his Teaching to become his Disciples to learn of him and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is absolutely taken as above This teaching of Christ is either immediately or mediately for the Lord hath appointed and given Ministers unto his Church Eph. 4. It is true indeed that God hath given such Teachers but 1 Pet. 4.11 So that he speaks not but Christ in him and by him 2. This manner of teaching is not perpetual but until a certain time See Notes on Psal 90.12 How doth the Lord give Rest unto the labouring and burdened Souls Answ By revealing unto such the Righteousnes of Faith See Notes on Psal 94.12 Rest what is it Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cessation from what before disquieted which is properly the burden of sin and unrighteousness now as the unrest proceeds from the unrighteousness so the Rest from the Righteousness which is indeed Christ himself Heb. 3.14 Reason The Lord Jesus is foreshewn by the Father to be he who shall finish Transgression Dan. 9.24 He is the Righteousness it self 1 Cor. 1. whose proper effect is Peace Esay 32.17 Rom 5.1 See Notes on Psal 94.12 Obser 1. The Ungodly and Unbelievers who come not who believe not in the Lord Jesus nor obey him they have no Rest See as before Obser 2. The miserable condition of all ungodly men Obser 3. The blessed state of all Believers and Obedient Ones who come i. e. Believe and Obey the Lord Jesus they have Rest even then when all the world wants it See as above Obser 4. Note the goodness of God in this that he gives the man no Rest while he is in his sins See ut supra Obser 5. Observe in our Lord Jesus the accomplishment of all his Types which promise that Rest which he alone fulfils Such was the Sabbath said to be in the end of God's works wherein God Rested Gen. 2.3 Joshuah saith that God had given it them Josh 22.4 and David Psal 95. and Solomon 1 King 8.59 which really and truly was not accomplished otherwise than in Christ in whom God wrought all his works and ended them all Who is the true Jesus or Joshua the true David the true Solomon And this is the subject of the Apostles dispute Heb. 3 and 4. Repreh 1. Who are weary of their rest See as above 2. Who set up their Rest before the Lord gives them Rest 3. Who harden their hearts and believe not the true Rest 4. Who set up their Rest in sin The means whereby this Rest may be obtained our Lord directs unto in the next point Take my yoke upon you for my burden is light c. Obser 1. Note hence who is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master Rabbi or Teacher who but the Lord Jesus Mat. 23.8 See Notes on Psal 94.4 Obser 2. A Christian man is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See as above Obser 2. All the people of God are generally Learners and Disciples and it is truly said of them all Joh. 6.45 That they are all taught of God howbeit they are not all of one form nor are they all taught at once one and the same lesson 1. There are Disciples of the Father who learn of the Father 2. There are Disciples of the Son who are taught by the Son 3. There are also Disciples of the Spirit who are taught by the Spirit And one of these prepares his Disciples and fits them for the other the first for the second and the second for the third And these are the three Dispensations the three Forms the three Classes in God's School I read of no other Classes in the Scripture Worldly Policy may invent other Classes not to be found in Christ's School The Father is the Spiritual Teacher Mat. 23.9 The Father trains up his Children under the correction and instruction of the Law and under that yoke and heavy burden they travel labour and are heavy laden of whom ye heard in the first point of this Text Concerning these the Father saith Esay 8.16 Bind up the Testimony Seal the Law among my Disciples The Father commends these his Disciples unto the Son according to what our Lord saith Every one who hath heard and learned of the Father cometh unto me Joh. 6. John a Teacher from the Father commends his Disciples to the Son who acknowledgeth him Joh. 1.38 and calls him Rabbi The Son of God having received the Spiritual Children of the Father Joh. 17. He becomes their Spiritual Father and
great King his presence his inhabiting and dwelling and keeping his Court with us which the Hebrews understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Shechinah As when our Saviour tells his Disciples The Kingdom of Heaven is within you Vid. Georg. Venet pag. 222. probl 123. But we seem here to be mistaken for we describe the Kingdom of God whereas the Text mentions the Kingdom of Heaven for answer to this doubt we may know that Heaven is not only that Material and Visible Body well known by that name but also the Maker Preserver and Governour of Heaven and Earth God himself in Scripture is called by the name of Heaven such is the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Heavens and God for instead of the most High Ruling Dan. 4. in the next words the Prophet varying the phrase we have the Heavens Ruling vers 26. Luk. 15.18 The Prodigal speaks to his Father saying I have sinned against Heaven and against Thee Against Heaven i. e. against God and against thee a speech which some use very unfitly in their confessions unto God not heeding the decorum and drift of the Parable for as they use it it 's all one as if one should say I have sinned against thee and against thee Thus Luk. 20.5 Our Saviour askes the High Priests and the Scribes this question The baptism of John was it from Heaven or of men from Heaven i. e. from God The meaning is not the outward and material Heaven for he opposeth not Heaven and Earth together but Heaven and Men. This was known very well to the Ancient Jews who reckoned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the names of God from them is this speech Sit reverentia preceptoris tui reverentia Coeli i. e. Dei And the Heathens knew this well enough Coelo gratissimus amnis But how doth it appear that Heaven is here so to be understood the Kingdom of Heaven and the Kingdom of God are taken in Scripture promiscuously one for the other Mat. 11.11 He whom St. Matthew calls the least in the Kingdom of Heaven St. Luk. 7.28 calls the least in the Kingdom of God And that which is in the Text the Kingdom of Heaven in the parallel Evangelists who report the same speech of our Saviour is the Kingdom of God Mar. 4.11 Luk. 8.12 2. Now that God that Christ hath a Kingdom appears both 1. By Testimony of Scripture this is that King that Reigns in Righteousness Esay 32.1 1 Chron. 16.31 Let them say among the Nations the Lord reigneth for the Kingdom is the Lords and he is the Governour among the Nations Psal 22.28 Thou art the King of Israel saith Nathaniel Joh. 1.49 the true Melchizedeck King of Righteousness and King of Peace Heb. 7. Apoc. 19.6 The Lord God Omnipotent reigneth and it is a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lords Prayer Thine is the Kingdom 3. Christ is a King far different from all others in respect 1. Of his Person what endowments are required to make a King unparallel'd as Wisdom Power Mercy Strength Riches Content they are in him essentially 2. In regard of his Dominion the extent of it in respect of his Subjects He is an Universal Monarch King of Kings and Lord of Lords The Title of King Catholick is properly his He hath a name written on his garment and on his thigh King of Nations King of Kings and Lord of Lords Rev. 7. 2. In respect of Duration His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation Dan. 4.3 3. In regard of intenseness no other power except only his reacheth beyond the Body and therefore after the death of the body there is no more that they can do Luk. 12.4 indeed malice may take up the body and burn it But the power of this King reacheth after he hath killed he can cast into Hell 4. Wherein his Kingdom consists There are three virtual parts of the Soul according to the Philosopher the Rational Irascible and Concupiscible seeing therefore Christ and his Kingdom is within us his Kingdom must consist in the Government of these three and accordingly he hath three Imperial Cities 1. The Rational part of the Soul and that 's governed by Righteousness which consists in declining from evil and doing good 2. The second is Peace founded upon Righteousness wherewithal Revenge and all actions of the irascible Soul are governed 3. The third is Joy grounded upon both whereby the Concupiscible is rule and satisfied Righteousnes rules the Rational Peace the Irascible Joy the Concupisible so St. Paul hath them altogether Rom. 14. 5. And reason there is why we should so judge for since all visible and outward and temporal things are representations of invisible inward and eternal things there could be no outward visible and Temporal Kingdom unless there were an inward invisible and eternal Kingdom of God Besides since by Wisdom which is God himself Kings reign and Princes decree Justice Prov. 8.15 Surely much more must God himself Reign who is King of Kings and Lord of Lords and the Prince of all the Kings of the Earth If we desire demonstrative proof of Gods Kingdom he hath omni Jure by all manner of Right Jure Naturali by Natural Right he made the world Heaven and Earth and Sea and all the Creatures in them and therefore ipso facto even in that respect that they are his Creatures he ought to reign over them This is a ground of his Universal Dominion over his Creatures and as good ground there is for his special Kingdom over and in the Saints Esay 43.7 It is written of Christ I have created him for my Glory I have formed him yea I have made him God promised him a Kingdom Esay 32.1 and gave him all power in Heaven and Earth Mat. 28. Yet have I set my King upon my holy Hill of Zion But of this ground as also Jus Hereditarium the Right of Inheritance I have spoken enough upon Heb. 1. That Christ is the Heir and Lord of all things because by him God made the worlds He hath a right also of Redemption acknowledged both 1. Temporal as 1 Sam. 12.10 The people of Israel cryed unto the Lord Deliver us out of the hands of our enemies and we will serve the◠And 2. Spiritual Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him in holiness and righteousness all the dayes of our life Thus the blood or spirit of Christ purgeth our consciences from dead works to serve the Living God Heb. 9.14 Beside all these grounds God hath yet a right unto his Kingdom over us and in us Jus Electivum a Right of Election We have chosen him to be our God as Joshuah propounded the business to the Israelites Josh 24.15 If it seem evil to you to serve the Lord choose you this day whom ye will serve vers 21.
the Hebrew in Matthew signifieth as well to go on as to be happy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessedness is not one dayes work saith Aristotle under this formality as a Believer as a Confessor and so persevering as such Blessed art thou Simon Bar-jona and the contrary thou art Satan thou art accursed But whence is this Faith Confession and Blessedness Aixom 2. Not from flesh and blood so much the next Divine Truth assures us flesh and blood hath not revealed it wherein we must enquire 1. What is the thing here said to be revealed 2. What is the revealing of it 3. What is meant by flesh and blood and 4. How it is true that flesh and blood revealed not this unto St. Peter 1. The thing here revealed in special which St. Peter believed and confessed I find not expressed either in the Original or in any other Translation except only in our English wherefore we may take it as it is left unto us in the Latitude and understand all Divine Truth concerning Christ 2. More specially the thing here revealed is contained in the words before the Text That Jesus is the Christ the Son of the Living God which will appear by comparing vers 20. with this where our Lord chargeth his Disciples that they should tell no man that he was Jesus the Christ. 2. The revealing of which is the removing and taking off the veils and coverings both off divine truth and off our minds and hearts 3. Which is said here not to be done by flesh and blood whereby sometimes we understand 1. Mans nature for all we wash anoint rub paint curle powder adorn pamper and what ever else necessity or curiosity hath found out or In cute curandâ plus aequo operata juventus it 's all but flesh and blood Nor is the best of us by Nature better than what Tiberius in scorn was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth and blood flesh and blood mixt and knod together 2. Sometimes we understand by it sin and corruption for so flesh is sin Gal. 5.17 and so is blood Esay 1.15 But if by flesh and blood sin only were meant Christ should not be partaker of it for he was like unto us in all things sin only excepted and he took part of flesh and blood Heb. 2. And if by flesh and blood mans Nature only were implyed it were not sometimes all one with sin as St. Paul intimates it is explaining one by the other 1 Cor. 15. as Theophilact and others expound it 4. But whether way soever we take the words whether for Nature or sinful Nature and that whether of St. Peter himself out of his own sagacity search and industry or out of the suggestion and information of others 'T is true that flesh and blood revealed not Christ unto him Reason 1. For if by flesh and blood we understand meer Nature the Natural man cannot reveal Divine Truth whether we respect the Divine Truth it self or 2. The means whereby it is revealed or 3. The blindness and ignorance of flesh and blood every one of these will afford a Reason 1. As concerning the Divine Truth it self it 's hid and hath a veil and covering upon it and that both 1. Outward and more gross as the Ceremonial Services of types and figures And 2. Inward more subtil and refined as that of riddles parables and numbers for as in the body of man the most tender and most precious part is covered by some soft one as a film and that by some harder and stronger part as the sight of the eye by the tunicles the brain by the pia mater that by the meninx or dura mater so have the most precious truths of God their next and outward coverings Thus the Ark of God importing God himself or the Divine Nature was covered with a veil that with a covering of Badgers skins that with a cloth of blew The Table of Shew-bread figuring out Christ unto us was covered with a cloth of blew that with a scarlet cloth and that with a covering of Badgers skins But Examples of this kind are infinite Omnia in figura contingebant illis so largely it was anciently read in the Vulg. Latin hence it was that the Jews understood them not for They had not the spirit of Revelation as the Apostle appeals unto the Judaizing Christians Gal. 3. Tell me received ye the spirit by the works of the Law or by the hearing of Faith The Natural man ploughs not with Gods heifer and therefore understands not the meaning of his riddle 3. And of himself he is blind He discerns not the things of the spirit of God saith St. Paul 1 Cor. 2. and therefore cannot reveal them The highest pitch the Natural Man can reach unto is Nature and but Nature as water ascends no higher than the fountain whence it comes That which is born of flesh is flesh He that is of the earth is earthly and speaketh of the earth saith St. John 2. But if by flesh and blood we understand Carnality the lusts of the flesh old Adam or man corrupted by them The disproportion is much greater the Nature qualities and actions of flesh and blood are all contrary to the Divine Nature attributes and actions for what fellowship hath righteousness with unrighteousness what communion hath light with darkness what concord hath Christ with Belial Yea 't is so far from revealing Christ unto us that it 's the chief veil that hides him from us it 's utter darkness darkness added to darkness a blinding of the blind for the Gospel is hid to them that perish in sin whose minds the God of this world hath blinded lest the light of the glorious Gospel of Christ should shine unto them 2 Cor. 4.3 4. Object But have not many wicked men false Prophets false Apostles and others as Balaam Caiaphas Judas flesh and blood in the worst sence preach'd and reveal'd Christ 'T is true but we must understand a difference of Revelations and men to whom they are revealed for Revelations being proportioned unto the divers receptivities and apprehensions of men whereof 1. some are fitted to sense 2. others to the understanding 3. others above the reach of both Men of ordinary capacity who busie not themselves much with Divine Truth may attain unto the first kind of which sort was Pharaohs Nebuchadnezzars dreams But 2. The second sort requires a more sublime and subtil understanding which also hath a genius of divining in it and into such understandings some Divine Truths may glide as a sound into the ear or a light into the eye without choosing either to see or hear And such were Balaams Visions and Revelations concerning Christ He heard the words of God and saw the Visions of the Almighty having his eyes open Numb 24.4 Both these may befall all men alike without difference of good and bad O since Revelation abstractly taken is terminated upon the apprehensive faculties and respects precisely the
us all to pray as in our short interchangeable prayers between Priest and People O God make speed to save us O Lord make haste to help us O Lord shew thy mercy that 's Christ and grant us thy salvation O Lord save thy people that 's Hosannah So in our Collect for Peace we pray that we may be defended from all the assaults of our enemies Spiritual and Corporal there 's Salvation and the Saviour through the might of Jesus Christ our Lord. And in our Collect for Grace we pray every day That this day we may fall into no sin nor run into any kind of danger but that all our doings may be ordered by his governance to do alwayes that which is righteous in his sight through Jesus Christ our Lord There 's Salvation complete and the Saviour and our Hosannah We hear our Hosannahs also in the Letany as first when we pray for Mercy what pray we else for but the Mercy of God which is the Saviour Luk. 2. When we pray for deliverance from all evil and mischief from the crafts and assaults of the Devil from Gods wrath and from everlasting damnation So when we further pray for deliverance from Spiritual and Carnal Lusts c. what 's this but Salvation from sin that 's the Etymon of the Name Jesus So when afterward in that prayer we pray for positive blessings upon the Church Universal the Governours and all the members of it what pray we else for but for Salvation and preservation unto Gods Heavenly Kingdom and what 's that but Hosannah and what 's the peoples answer to all this but Hosannah Good Lord deliver us and save us and we beseech thee to hear us and so hear us that thou save us and that 's Hosannah again But lest some who complain of reading too many prayers think that I mean to weary them again with a new repetition of the Letany Thus much we may say in general that neither it nor any other prayer which we put up unto God as we ought but it 's either for our Salvation or our Saviour or somewhat in order and subordinate thereunto For example to summ up this point with the Lords Prayer which it self is the summ and abridgement of all we pray for 't is either for Salvation or that which conduceth thereunto or the Saviour himself who is Amen Apoc. 3. and what is all this but Hosannah Beloved I have insisted the longer in our Liturgy partly 1. to inform those that are so devout that they have all our prayers by heart yet so ignorant that they know not what they pray for 2. Partly to inform the irreligious perverse and ignorant if there be any such amongst us as elsewhere I am sure there are who undervalue and sleight our Church Prayers And 3. Partly to exhort us all to use and frequent them oftner than we do they are all Hosannah prayers unto God the Father for Jesus our Saviour and for our Salvation and whatsoever conduceth thereunto Let us be exhorted to unite our Hosannahs unto the Lord who giveth Salvation Motives There is no other name whereby we can be saved but only the Name of Jesus He is Mighty to save Esay 63.1 How shall we escape if we neglect so great Salvation Heb. 2.1 Remember what our Saviour threatens the Jews who neglected it Mat. 23. ult We shall cry many an Hosannah before he come again unto us But what needs this pressing of Hosannahs upon us we are sure of our Salvation Beloved if one should question your Free-hold or Copy-hold or tell ye that the Lease of your House or Land hath a flaw in it that your Title is not good or the like 't would make you look about you how busie you would be presently O what searching for Evidences what examining of witnesses what consulting with Lawyers and you would hear the judgment of all for your whole Estate is called into question I now question thy Title to thy Salvation what canst thou shew for it They that believe shall be saved but thou believest thou doest a fair plea but what kind of faith is it an idle liveless dead faith which St. James calls the faith of Devils or a lively operative and working faith Fides though granted that sola justificat yet Fides quae justificat non est sola Saving Faith hath other Graces necessarily annexed and knit unto it As a Queen hath her train of Maids of Honour attending on her person or as the Bridegroom saith That his Spouse is one Cant. 6.8 9. yet there are saith he Sixty Queens and Eighty Concubines and Virgins without number Saving Faith hath her retinue of other Graces attending on her as hope and love patience meekness and the like Whence it is that the Scripture useth Faith and Obedience the one for the other Neither Circumcision availeth any thing nor uncircumcision but Faith that worketh by love Gal. 5.6 ye have the same sentence only obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God Joh. 3.36 He that believeth on the Son hath everlasting life Mark the opposite but he that obeys not the Son the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not see life beside an harmony of like places By reason of this near union of other Graces unto Faith the Scripture gives Salvation unto them for we are saved by hope Rom. 8. Hast thou hope thou would'st be sorry else Tush every vain man hath hope and therefore ye shall hear this or the like strange asseveration out of the mouth of every desperate wretch As he hopes to be saved 't is so or so much like their protestation who say t is so or so as they are honest men when they are not Is thy hope such no thou hast better hope towards God that thou shalt be saved Give me leave to try this Title too He that hath this hope he purifieth himself even as God is pure 1 Joh. 3.3 Hast thou such a purifying hope such is the hope of all the Saints of God Such was his faith and hope whom this day we commemorate Mr. Chevin his very name sounds Hope in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appeared by his works who preferred the poor members of Christ his Spiritual Brethren and Sisters before his Brethren and Sisters according to the flesh who as Daniel counsels brake off his sins by righteousness and his iniquities by shewing mercy to the poor Dan. 4.27 Hast thou such a cleansing hope such a lively liberal and bountiful hope if thou hast it 's exerted and enlivened by Charity and therefore we may be said also to be saved by Charity so 't is the love of the Truth whereby men are saved 2 Thess 2.10 And without this men believe a lye and are damned vers 11. And to shew that this love of the Truth is included in the belief of the Truth that which he called love of the
And how then can the same thing in the same respect be compared and preferred before it self I answer when the Scripture compares Obedience and Sacrifices together and prefers Obedience we are to understand the outward Sacrifice only otherwise the objection made remains in full force But for our better understanding of this we must know that Sacrifices and Offerings are either outward and bodily or inward and spiritual The ground of this distinction ye have in many places of the old and new Testament 1. The outward Sacrifices and Offerings are described in Exodus Leviticus and Numbers 2. The inward and spiritual the Apostle speaks of in general 1 Pet. 2.5 Ye are an holy Priesthood to offer up spiritual Sacrifice acceptable to God by Jesus Christ The Prophet Malachy tells us of the Mincha which all nations should offer up Malach. 1.11 From the rising of the Sun to the going down thereof and in every place incense shall be offered up unto my name and a pure offering which certainly must be spiritually understood otherwise how shall we reconcile Esay 66.3 with this place and many others which tell us of the abolishing of all outward offerings But I know the special opening of the Sacrifices and Oblations is more profitable and satisfactory know we therefore that the Sacrifices whereof we read in the Law are either the Free-will-offering or the Trespass-offering or the whole Burnt-offering which three have always three offerings accompanying them 1. Meat-offering 2. Drink-offering 3. Incense Would you see these offered even until this day i. e. the spiritual Sacrifices which every soul hath or doth or ought to offer up unto God Then I pray you consider with me 1. That the first Sacrifice is the Free-will-offering which spiritually is a giving over of our selves unto the Lord to do his will So Rom. 12. so he commends the Corinthians They first gave their own selves unto God and to us 2 Cor. 8.5 This David prefers before all outward offerings Psal 40. Sacrifice thou wouldst not have but a body so Hebr. 10. When we enser into the Holy the soul speaks thus unto God I am content O God to do thy will 2. The second is the Trespass or Sin-offering and that is spiritually repentance for albeit many a soul hath in vote and purpose of heart offered up and resigned it self unto God yet hath not yet repented and sorrowed for sin that is properly the Sin-offering So the Apostle speaks Hebr. 10.26 There remains no more Sacrifice for sin i. e. no more repentance This the Psalmist calls a Sacrifice of a broken and contrite heart Psal 51.16 17. i. e. hearty sorrow for sin and sincere and unfeigned endeavour to leave it 3. The third and last and principal Sacrifice is the whole Burnt-offering whereby when we proceed in our Priestly Office we dye wholly unto sin this is that we call Mortification These three Sacrifices had alwayes three Offerings accompanying them 1. A Meat-offering that is the Flesh and Word of Christ which is the bread to be broken and distributed by the Minister unto the people 2. The Drink-offering which is the blood of Christ 3. The Incense offered within the Holy upon the Altar of Incense which is Prayer and Thanksgiving unto God Psal 141.2 Let my Prayer ascend as the Incense and the lifting up of my hands as the Evening Sacrifice Jonah 2.9 I will Sacrifice unto thee with the voice of Thanksgiving I will pay that I have vowed Hebr. 13.15 By this we understand what and how many sorts of Sacrifices there are and how every faithful man is made a Priest Rev. 1.6 and performs the Priests Office unto God Obser 1. Hence we learn that since all these inward Sacrifices are parts or kinds of obedience unto God obedience is not compared with these or such Sacrifices as these are but the outward only which are only the representations the figures and shadows of them And therefore we read that the Lord rejects the outward Sacrifice and calls for the inward Offer to the Lord thansgiving and pay thy vowes Obser 2. Obedience is good the Comparative includes the Positive so the LXX render the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's needfull that we be well perswaded of this for if it be true obedience it must be with resistance of our own will so far as to pluck out the offending eye so much the nature of obedience requires Who would go about such hard duties as these if he did not believe that obedience is good that it is good for a man to bear the yoke Mich. 6.8 Obser 3. Sacrifice is good this is evident from the nature of a comparison which is wont to be made of things in the same kind But how then saith the Psalmist sacrifice and burnt offerings thou wouldest not that which God would not seems to be sin and evil As thou art a God Non volens iniquitatem I will have mercy and not sacrifice Answer its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one contrary is opposed to another for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one thing is preferred before another Obser 4. Though both these be good yet obedience is the better of the two These ye read compared Mich. 6.6 7 8. where although a man should sacrifice his first-born as Abraham offered to do yet the Lord preferrs the obedience following before it Obser 5. Learn we from hence that our duties to be performed unto our God are not all of one size they are not all equal Obedience and Sacrifice in the time when it was lawful were both duties and both to be performed but one much better than the other There is the same reason of obedience and receiving of the Sacrament which doubtless it self is but a sign and a seal as the Sacrifices in their time were of Spiritual Grace by Jesus Christ There are greater and less Commandments as I lately shewed 1. There is an everlasting Commandment of God which endures for ever Psal 119.80 Esay 40.8 The word of our God shall stand for ever 1 Pet. 1.25 Joh. 12.5 I know that his Commandment is Life Everlasting 2. There is beside the Everlasting Commandment a Commandment of God adjoyned as serviceable thereunto as to instruct and help the man to understand the Everlasting Commandment and to lead the man into the Everlasting life of this difference ye have many Examples in Scripture 1. Some Commands there are in Scripture for which the man was made as to glorifie his God Esay 43.7 For God hath chosen us from the foundation of the world that we should be holy and without blame before him in love Eph. 1.4 and Eph. 2.10 We are his workmanship Created in Christ Jesus unto good works which God hath before ordained that we should walk in them for these the man was made But 2. Other Commands there are for which the man was not made but they were made for the man as to rest
and accurately distinguished from their life works and manners for 't is possible their works may be corrupt and evil though their doctrine be sound and good We seem by this doctrine to introduce a possibility of doing what the Law requires whereas Faith and Works are every where opposed Faith and Works are not opposed but Faith and the Works of the Law are opposed Observ 6. The Lord wills the observation and obedience unto his Law by whomsoever it is taught whether they be scribes learned only in the Letter as these were or Scribes taught unto the Kingdom of God Mat. 13. Obs 7. The Lord wills that the Multitude and his Disciples perform all outward obedience unto the Law of God the Scribes and Pharisees had taught the people that and no other so Mat. 5. they taught them that they should not Kill not commit Adultery not forswear themselves c. They urged the Law no farther than the outward observation of it nor knew they or would acknowledge any other obligation to the Law beside only the outward yet was the Sect of the Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most exact Paul was a great proficient herein who professeth Act. 26.5 that he had lived blameless Gal. 3.16 where by the Law he means the Law of Works whereof the Magistrate could take cognizance not the Law of the Spirit of Life for the Magistrate cannot see nor punish any breach of that Law which therefore Clemens Alexandrinus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore St. Paul tells us Rom. 7.7 That he had not known Lust to be sin unless the Law had said Thou shalt not Lust Whence Josephus a learned Pharisee blames Polybius that excellent Historian because he ascribed the death of Antiochus to Sacriledge which yet he never effected but only intended for saith he to have a will to commit that sin if he did it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see then whereto the Pharisees doctrine tended even to the outward observation of Gods Law and no further This and this only the Scribes and Pharisees taught and in this the Lord commands the Multitude and his Disciples to obey them Whence it appears that the Lord requires and esteems actions outwardly good the outward observation of his Law which is much to be observed by them who think that God takes no notice of outward particular actions Observ 8 Note hence the excellency of the Christian Doctrine above that which was taught by the Scribes and Pharisees The Scribes and Pharisees taught men that they should not kill so that if their Disciples laid no violent hands upon men they were not guilty of murder but the Christian Doctrine forbids anger whence murder proceeds and hatred and malice and tells us That he who hates his Brother is a murderer The Scribes and Pharisees forbad Adultery and if men abstained from the outward act they were held innocent and guiltless The Christian Doctrine forbids the lusts of the flesh 1 Joh. 2. and intention of the heart He who looks upon a woman to lust after her hath committed Adultery with her already in his heart It is true that which Zophar tells Job that he would shew him the secrets of wisdom Job 11.6 For the Law is not only Literal but Spiritual also The Tables of the Law were written within and without so was the Roll that was given to Ezechiel chap. 2.10 and the Book given to John Rev. 5.1 All which requires an inward and outward Righteousness Righteousnesses holy Conversations and Godlinesses 2 Pet. 3. The Scribes and Pharisees taught the outward Writing outward Righteousness outward Conversation and they were very strict therein The Lord teacheth his Disciples That unless our Righteousness exceed the Righteousness of the Scribes and Pharisees we shall in no wise enter into the Kingdom of Heaven That Righteousness which must exceed another must comprehend all the other and add more to it It 's a known Principle and that which needs no demonstration no proof at all it s the ground of after demonstrations Majus comprehendit in se minus If therefore the Righteousness of Christ and his Apostles which he requires of them must exceed that of the Scribes and Pharisees and that upon the greatest of penalties Surely the Righteousness of Christs Disciples must contain that Righteousness of the Scribes and Pharisees in it Repreh The false Disciples who pretend Faith in Christ and obedience unto his Chair yet are not obedient unto the Chair of Moses who come short of the Righteousness outward of the Law The Scribes and Pharisees taught that men must not Kill the pretending Disciples of Christ and those more Refined and Reformed Kill and destroy one another The Scribes and Pharisees taught men that they should not commit Adultery The pretending and seeming most reformed Christians Rant and Whore and live in all outward uncleanness Yea herein the old Pharisees were better than the new they taught the Law the new ones teach and believe that they are saved by a bare Faith Exhort 1. If the Scribes and Pharisees do Moses's work and draw men let us yield our selves to be drawn unto Jesus Christ by them Exhort 2. To those who sit in Christ's Chair and preach the Gospel that they would teach by words and works It is said of our great Master that he was potens Opere Sermone mighty in Word and Deed. Observ 9. What great commendation it is for a man to be Orthodox and of a right judgement and opinion touching divine truth which is cryed up now a dayes as if it were the principal part of Christianity for men may be Orthodox and sound in their opinions yet wicked in their lives Such here were the Scribes and Pharisees Obj. But must I not do after the works of my Teachers whom then shall I follow Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating Creature and whom shall he imitate if not his Teachers Sol. The Teachers of the Scribes and Pharisees are not to be followed in what they do 2. It 's possible that some other may be found whose doings thou mayest follow as well as their sayings yea though they say little but walk on through the gainsaying world in silence yet their works preach unto us Their Life is a continual Sermon If thou find none such in the world thou hast an infallible pattern a spotless mirrour an example exact according to the Will and Word of God the Lord Jesus Christ do after his works He is the Light of the world he that follows him shall not walk in darkness because he sees the Light of this World God the Father well knew there would be many sayers few doers of his Word that the Scribes and Pharisees in all Ages would be the same such as would say and do not and therefore he hath given an unerring Guide unto the world his Word that speaks to us and in us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath spoken in all men from the beginning
to lay his head and this poverty was undertaken for our sakes for our sakes he became poor that we by his poverty poverty of spirit might become rich rich towards God 2 Cor. 8 9. 2. In Name See Notes on Gen. 5. 3. Another parallel is in their Death and Life or Resurrection for so divers of the Ancients have their mystical understandings of Noah's Ark See Notes on Gen. 6.14 This Ark therefore resembles a Coffin shaped to the proportion of a mans body lying flat upon his back ibidem Hitherto ye have heard the parallel of Noah and the Son of Man come we now to the second Noah had his dayes These words are somewhat obscurely propounded as the dayes of Noah so shall the coming of the Son of Man be St. Luke explains them Luk. 17.26 As it was in the dayes of Noah so shall it be in the dayes of the Son of Man wherein we shall consider the words apart 1. Noah had his dayes 2. The Son of Man had his dayes or coming 3. Those dayes were parallel 1. Noah had his dayes 1. Though he lived 950 years Gen. 9. ult yet they are called but dayes 2. The honour of Noah he gave a name to the time wherein he lived 4. The dayes of Noah and the dayes of the Son of Man are parallel both the good dayes of Noah and his houshold and of the Son of Man and his houshold and the evil dayes of both in the wicked world 1. The good dayes of Noah and of the Son of Man these are parallel they have one Father of Lights which maketh both But if we enquire whether of these dayes are better those of old Noah or of the New The old Poet will tell us Georg. libr. 2. Optima quaeque dies miseris mortalibus aevi Prima fugit subeunt morbi tristisque senectus Et labor durae rapit inclementia mortis The first dayes of men to mortals are the best After comes sickness toyle care death at last Thus he of the animal life wherein the first dayes are best the dayes will come when each man will say I have no pleasure in them But what then are the last dayes the worst surely no for they are the best dayes of our life which we live unto our God and wherein our God delights in us My delights saith Wisdom were with the Sons of men Prov. 8. These are the dayes of our Spiritual Life But if now we enquire of the good dayes of our Spiritual Life whether are the better those of the old Noah who was a just and perfect man and walked with God or of the new Noah the Son of Man whether of these good dayes were the better Some have conceived that the former dayes of old Noah and the holy Patriarcks before and after the flood have been the better According to which the Prophet Malachy speaks as in the ancient years But surely the dayes of the Son of Man even the last dayes of Christ in the spirit are of all other the best according to our known Rule in Nature Every perfect Agent works more perfectly in the end of his work than in the beginning of it Sith therefore God who made the greater and the less world is the most perfect Agent it must needs be that his work must be most perfect and excellent in the end than in the beginning of it and the latter dayes better and more happy than the former although the vain man thinks otherwise and therefore the wise Solomon Eccles 7.1 saith The day of death is better than the day of ones birth c. The great God puts forth his mighty power in the end of the world and works his great works The Spring and Seed-time is pleasant and such were the times of the Holy Patriarchs and Prophets when the Divine Seed was sown even the word of the beginning of Christ Heb. 6. put forth the blade the first fruits of the Spirit which is Life But the Harvest is the end of the world when we reap the fruits of the Patriarchs and Prophets even the full corn in the ear Marc. 4. Thus it was in the transfiguration of Christ when Moses the Lawgiver and Elias the principal Prophet appeared in the Holy Mount Moses who represented the Law and Elias who was instead of the Prophets disappeared and Christ remained alone The Son of Man hath his coming What is here meant by the coming of Christ the Son of Man See the Notes before on Mat. 1 and 2. This coming of the Son of Man is otherwise called his Kingdom his Day or Day of the Lord. This day Kingdom or coming of the Son of Man is declared by a greater measure and degree of light and power 2. In the explicate similitude we have these particular parallels 1. 1. There was a flood in the dayes of Noah for the destruction of the old world 2. There must be another flood of Calamities a new Deluge to put an end to the present evil world Esay 28. An overflowing scourge for behold the Lord will come with fire and judge all flesh Esay 66.15 16. which the Apostle intends 2 Pet. 3.7 The Heavens and Earth which are now are reserved unto fire 2. 1. There was an Ark prepared for the preservation of Noah and his household into which Noah entred 2. There was and is a Spiritual Ark of Regeneration prepared for the preservation of the Spiritual Noah's house Luk. 13. into which Christ leads his household 3. 1. In the dayes before the flood they were eating and drinking marrying and giving in marriage 2. And in these dayes before the second coming of Christ there is a like unbelief and unregarding a like security 4. 1. The flood came and took them all away 2. There shall be a like unlooked for surprisal of an heavy judgment which shall take away many ex improviso Before we proceed to the particular handling of these points I shall premise somewhat in general which may be as a common light unto them all viz. That what was done in the Letter and is recorded in the history of the Old Testament is and shall in many things be acted over again in the dayes of the Spirit I shall but name the story of the Creation which is wholly spiritualized by the Prophets and the Apostles In the beginning God Created the Heaven and the Earth The Targum of Jerusalem turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Wisdom which is all one with what ye read Psal 104.24 and 136.5 6. which wisdom is the Son of God 1 Cor. 1.24 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the Creation of God Rev. 3.14 The Earth was without form and void Gen. 1. The very same words are used importing Mans unregenerate estate Jer. 4.22 23. God said Let there be Light Gen. 1. God who commanded the light to shine out of darkness hath shined into our hearts 2 Cor. 4.6 Whence are the new Creatures the new Heaven and new Earth
foretells That iniquity shall abound and the love of many shall wax cold Mat. 24.12 in this time the Shulamite the sleepy soul is called and sought for 1 Joh◠5.3 This is the love of God that we keep his Commandments and therefore when iniquity abounds and his Commandments are broken the love of many must needs wax cold And how do men seem to express the ardour and heat of their love in the time of the Law instead of keeping the Commandments which is the love of God 1 Joh. 5.3 they offered sacrifices in abundance Thus in after times instead of keeping the Commandments they multiplyed Ceremonies and since Ceremonies are ceased instead of keeping the Commandments they plead for the Ordinances of Christ Preaching and Hearing and receiving the Sacraments with a great deal of plausible profession Thus at this day men make shew of love with their mouth but the Apostle tells us That in Christ Jesus neither Circumcision nor uncircumcision is any thing but keeping the Commandments of God 1 Cor. 7.19 We read 1 King 1.1 when David was old and stricken in years he waxed cold to the old Age of David answer the later dayes of the Church wherein iniquity abounds and the Love i. e. David as his Name signifies waxes cold And how shall we warm David how shall the Love grown cold be heated We load him with Sacrifices and Ceremonies with holy professions and many good words David's Servants were in the right there is no other means to be found but to seek a young Virgin a Shulamite and what other Shulamite but Abishag who hath gone astray from the Law of the Father so Abishag signifies This Abishag the Shulamite who hath slumbred and slept but now is awakened and changed for so likewise the word signifies the Virgin now changed the Shulamite now returning from the errour of her way such a one cherisheth and refresheth David in his old Age she must stand before the King such a Virgin Church the Apostle propounds in Ephes 1.4 That we should be holy and without blame before him in love O let every Virgin Soul confess and pray with David Psal 119. ult I have gone astray like a lost sheep O seek thy Servant for I do not forget thy Commandments Let us search our hearts whether do we awake at the voice of the Cryer and his cry or no we arise early to morning Exercises and Lectures but do we keep the Commandments of God For Consolation then it is the complaint of many a poor Soul I hear the Cry and Invitation made unto me but alas I am so fast in prison that I cannot get forth such is the Law even a prison according to Gal. 3.22 The Scripture hath shut up all under sin how is that vers 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before Faith came we were kept under the Law shut up unto Faith while we were or are under the Law we are held with the cords of our own sins like Peter in prison bound with two chains which are the world and the flesh until the Angel that 's John Baptist called an Angel in Malachi and should be so rendered until that Angel preach repentance till that voice of the Cryer warn us that the Kingdom of Heaven is at hand until he smite us on the side mind us of our Lords sufferings that we ought to bear about in our bodies the dying of the Lord Jesus until his life appear in us NOTES and OBSERVATIONS on MAT. 25.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then all those Virgins arose and trimmed their Lamps HEre follow the effects of the Proclamation of the Lords coming which are proper to the wise vers 7. common to wise and foolish vers 8 and 9 being a Dialogue between them The effects proper to the wise 1. they arose 2. they trimmed their Lamps 1. those Virgins arose 2. then they arose those the word is demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. those wise Virgins they arose whence arose they we left them slumbering and sleeping in the 5th verse The posture of them who sleep is lying down Esay 56.10 sleeping lying down loving to slumber It 's spoken especially of the wise Virgins that they arose from slumbering and sleeping their slumbering and sleeping is in death and sin and therefore arising and awaking is to Life and Righteousness according to Rom. 13.11 Knowing the time that now it is high time to awake out of sleep for now is our Salvation nearer than when we believed So 1 Cor. 15.34 Awake to Righteousness and sin not for some have not the knowledge of God 1. Note here the nature of sin it 's compared to a sleep a profound dead sleep a sleep in death Yet it 's possible to arise from this dead sleep Col. 3.1 read on 2. Then those Virgins arose viz. when they heard the cry there is no mention made touching the arising of the foolish They are the wise only that know the time of Christ's coming and arise they only knew the time of his coming in the flesh which was visibly manifested and exhibited unto mankind the foolish knew it not Mat. 16.2 3. O ye hypocrites ye can discern the face of the skie but can ye not discern the signes of the times How much less then shall the foolish be able to know the time of his Spiritual coming Let us be exhorted to arise Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5.14 Prov. 6.6 Go to the Ant thou sluggard consider her wayes and be wise knowest thou not it's a sleep in sin and death which thou sleepest and it 's an awakening of Righteousness whereunto thou art called the sleep thou now sleepest is a sleep opposite unto Salvation Rom. 13.12 The night is far spent the day is at hand therefore cast off the works of darkness and let us put on the armour of light it 's now high time Reason or means to perswade us how to arise the sleep is a sleep in death the Law cannot awaken us or raise us unto life Gal. 3.21 Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life verily Righteousness had been by the Law but that 's the work of Christ vers 24. The Law was our School-Master to bring us to Christ that we might be justified or cleansed by Faith Elisha's Servant could not raise the Shunamites dead Son Elisha must go himself 2 King 4. the Child is not awakened therefore he himself must do it 3. They trimmed their Lamps the word here used to trim Lamps is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Hebrew Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.7 when Aaron trims or dresses the Lamps And what is it to trim a Lamp but to remove what hinders and to add what furthers the clear and bright burning and shining of it And what hinders the clear and bright burning and shining
drink he must come himself and drink otherwise he cannot have his thirst quenched this is of greater moment than perhaps we are aware of for commonly the Minister speaking of the Word and Spirit such discourse becomes familiar to him and he perswades himself that what he speaks hath a growth in him and proceeds from a Living Form and Principle in him whereas indeed it is oftentimes no more than an habit as of some Art which a man may have yet be no whit the better man The like may be said of many people who hear much of Divine Arguments and are prone to think that what they hear they have living in themselves whereas oftentimes their Lamp is out O how much better were it to seek and examine our selves impartially whether Christ and his Spirit be in us or no 1 Cor. 13.5 we find Luk. 2. that a clear light shined about the Shepherds and the Angels told them that Christ was born in the City of David and they heard a Choire of Angels singing Glory to God c. yet this did not satisfie the Shepherds till they went and came to the City of David where the Messiah was born The Light of the Law which is a Lamp and a Light shines clearly in the obedient lives of Gods people and the Doctrine of John Baptist the Angel Mat. 11. points us unto Christ but we are not satisfied until we come unto the true Messias himself into Bethlehem the City of David the house of the Living Bread the City of his Beloved until we be with him and he be Immanuel God with us and we be partakers of the Unction from the Holy One. 2. The Bridegroom came Let it not seem tedious unto you to hear so oft of the Coming of the Bridegroom For me to speak the same things to you to me indeed it is not grievous but for you it 's safe Phil. 3.1 And because it is safe for us and should be so our Lord spends so much time upon this Argument and with so great varieties of expressions throughout this Chapter and a great part of the former Let me remind you therefore that the coming of our Lord is either Universal when every eye shall see him Rev. 1. or more particular both in regard of several Churches and Persons and there is no doubt but the particular Coming is here meant and not only the general For the Apodosis or Reddition to this Parable is in vers 13. directed to the then present Auditors of our Lords Doctrine as well as to succeeding Churches Watch ye therefore c. Hence we may observe the main object of our hopes and expectations The Coming of the Lord Jesus Christ Hence also may be reproved desperate men men without hope who look for no better thing Esay 33.2 O Lord be thou gracious unto us we have waited for thee be thou their Arm every morning our Salvation also in the time of trouble 3. While the foolish Virgins went to buy their Oyl the Bridegroom came These words contain the most doleful and miserable surprize of the foolish Virgins who then went to buy when the Bridegroom came Note hence how dangerously unseasonable even one of the best actions may be how good is it yea how necessary to get the Oyl of the Holy Spirit Buy Wisdom buy Vnderstanding Prov. 4.5 6 7. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and we turn it so Prov. 23.23 Buy the Truth and sell it not And these Virgins now traded for the goodly Pearl they now sought the treasure hid in the field they now went to buy the Holy Vnction and what was amiss now in this their good action but only their unseasonableness How much more unseasonable is it to spend our precious time in actions of indifferent nature lawful in themselves though not seasonable at all times Let us here take timely notice of others misery for the prevention of our own the foolish Virgins all their time pleased themselves with a false Unction an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contrary anointing a contrary teaching such our Lord tells us shall come even false Christs and shall deceive many They all their time pleased themselves in following false lights of their own knowledge falsly so called and the light that is in them is darkness Yet much more dangerously unseasonable are all sinful actions as St. Peter taxes those who count it pleasure to riot in the day time 2 Pet. 2.13 if otherwise lawful actions because unseasonable prove dangerous if pious and good works be fruitless and unprofitable to those who perform them because unseasonable how much more unseasonable and unlawful are actions in their own nature sinful Mat. 24. Note hence how precious our time is in this world so that not only upon the well or ill spending of it in good or evil actions but even upon our seasonable or unseasonable spending of our time in what is good depends our everlasting happiness or misery Let us be exhorted then to buy this best of all Commodities the unum necessarium the Spirit of God Psal 112. when we buy other necessaries we must part with a valuable price and that we part with is lost as to us but in this commodity of all things invaluable without price yet great gain be we further exhorted to buy this Oyl seasonably furnish and trim our Lamps betimes that our Lamps may be burning when the Bridegroom shall appear 2 Pet. 3. 4. They who were ready went in with him to the Marriage Here we must enquire what is meant 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 2. By going in 3. What it is to be ready The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the Marriage of the Bride with the Bridegroom but also the Marriage Feast Mat. 22.2 and Luk. 14.8 and also the place where the Feast is kept the word may be used largely here Mat. 22. the state of bliss and happiness the Kingdom of God is signified by this Marriage for wherein consists the Kingdom of God but in Righteousness Peace and Joy in the Holy Ghost according to which the great King hath his Three Royal Cities 1. Sedech which is Righteousness 2. Salem which is Peace of both which Melchisedech was King Heb. 7. 3. Shushan i. e. Joy of which the 45th Psal 13 14 15. The enjoyment of Eternal Life and the Kingdom of God is here expressed by entrance into these as may appear Psal 69.27 Add iniquity unto their iniquity and let them not come into thy Righteousness into Peace Isa 57.2 He shall enter into Peace they shall rest in their beds each one walking in his uprightness into Joy Mat. 25.21 His Lord said unto him well done thou good and faithful servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the joy of thy Lord. 3. They who were ready to enter in c. went in c. the word we here turn ready is 〈◊〉 〈◊〉 〈◊〉
Repreh 2. Those who are soon weary of their Devotions and all other good Duties as they in the Prophet when will the Sabbath be ended when will the Preacher have done we are weary of well-doing would these watch and meditate and pray all night as our Lord did who are weary of the Duties of the Day Repreh 3. Much more are they to blame who weary themselves in the way of wickedness Wisd 2. Spend whole nights in surfeiting and drunkenness in chambering and wantonness Yea whereas they that are drunken are drunken in the night in the time of ignorance many there are who riot in the day time after the light of the Gospel hath shined to them They are such as sin against the Light This is the condemnation that light is come into the world and they love darkness more than the light because their works are evil Joh. 3.19 Be ashamed and blush O pretending Christian He of whom thou wilt be named spends the whole night in Devotion Thou who wouldst be taken for one of his followers and of the Church wastest whole days and nights in accursed works of darkness Mysticé There is a night of sin which over-shadows the Soul when it departs from the Sun of Righteousness Thus Judas went out from the Lord Jesus and it was night Joh. 13.9 In this night the Soul commits the works of darkness and entertains the Prince of darkness until the light of the Law discovers the darkness In this dark state the Soul inveloped complains O Lord the iniquity wherein I am incorporated is stronger than I am lift up thy feet and destroy the enemy that rebelleth in thy Sanctuary Judg. 16. Against this night we are so often commanded to watch and pray and that in Gods Spiritual prayer-house the heart of the righteous man Unto this prayer-house Abraham's servant went and prayed Gen. 24 12 13 14. as ye find by comparing vers 45. Hither went Rebecca to pray Gen. 25.22 Hither went Nehemiah Neh. 2.4 Hither went gratious Hannah 1 Sam. 1.10 16. For whereas Prayer is a pious affection of the heart tending towards God which sometimes breaks out into words accordingly Prayer is either Mental or Vocal Mental c. See Notes on Gen. 24.45 Before I had done speaking saith Abraham's Servant in my heart Exhort Let us receive the Lord Jesus into his own House His house are ye if ye hold fast your confidence Heb. 3. know ye not that your bodies are the Temples of the holy Ghost which is in you 1 Cor. 6. Joh. 1.12 Consider the means conducing hereunto cast out the inmates out of the Lords house Sathan desires to make thy body a tipling-house an house of Merchandise But say Shall I take the member of Christ and make it a member of an harlot Exhort 2. Since the actions of our Lord are exemplary and Paterns unto his Church let us imitate them What if I should exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that at least they who ordain others should herein imitate our Lord Jesus Sure I am it was an ancient Custom in the Church of Christ observed four times a year which they called quatuor tempora four times set a part for that purpose when those Apostolical men who had the unspeakable gift imparted it unto such as were fit to receive it according to the places forenamed and 2 Tim. 2.1 2. It 's a poor shift to say that that gift hath ceased in the Church we may say as well that the Prayer of Faith hath ceased in the Church for by that Prayer all the gifts of God may be obtained yea even the Spirit of God it self Luke 11.13 Act. 2. By this Spirit men who are believers in Jesus Christ â—nder the obedience of faith grow up unto the man-age of Christ and are taught unto the kindom of God and receive the divine Unction and spiritual Power from on high whereby they are enabled to teach others and to bring out of their treasures the new and the old that is the Letter and the Spirit saith St. Basil And this is the true Seal and Character of the Ministers of Jesus Christ And is not this worthy all our most ardent and fervent Prayers all our Devotions all our Watchings Exhort 2. Maintain a constant correspondencie with thy God in his Spiritual Temple and Prayer-house See notes as before on Gen. 24.25 NOTES AND OBSERVATIONS UPON LUKE IX 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said to them all If any man will come after me let him deny himself and take up his cross daily and follow me THe Metaphor is taken from those who forsake their colours who renounce and leave their Party they were wont to adhere unto the same which the Apostle calls elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 14.26 prodigal of his own life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ones own self may be understood two wayes Either 1. In respect of Sin or 2. In respect of Grace 1. In respect of Sin and so a mans self may be diversly considered for there are in every one of us as it were the abridgement of Three men 1. That whereby we agree with the Beast and live according to Sense and the principles of bruitish men 2. That whereby we agree with defective or corrupt reason and live according to that which we properly call the animalish or natural man both which St. Paul calls the earthly man 3. That whereby we agree with our God and that which we call the heavenly man There are certain apprehensive powers and wills in every one of these men 2. In respect of Grace and that which is given unto us of God and is truly and properly not our selves but somewhat of God in us as his gifts and graces Qui existimat se esse aliquid cùm nihil sit He who thinks himself some thing when he is nothing deceives himself Gal. 6.5 And a man may be said to deny himself two wayes according to the two-fold self 1. When he resolves his sensual and rational mind understanding will and affections into the will of God And 2. When he resigns up the gifts and graces of God as not belonging to himself but such as he hath received of God Examples of the first self-denial the Apostle gives Tit. 2 To deny ungodliness and worldly lusts they are the sensual and beastly self 2. The rational self intimated 2 Cor. 10.4 5. Casting down imaginations or reasonings and bringing into captivity every thought into the obedience of Christ 2. Self-denial is in regard of the graces and gifts imparted of God unto us and resigning them up unto God 1 Cor. 15.12 2 Cor. 12.11 In nothing came I behind the very chief Apostles though I am nothing I live yet not I but Christ liveth in me The reason of this is there is a double necessity 1. Precepti of the Precept and Command of our God prevented and founded upon the inward and secret attraction and drawing of the Father Joh. 6.44 No man
〈◊〉 〈◊〉 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
said seeing ye shall see and not perceive yet this blindness proceeds from themselves Act. 28. and then it is just with God to give them up Observ 2. Note the reason why Gods Kingdom comes not in these last dayes but the Devils Kingdom that prevails and is set up almost universally The true reason is the want of Faith men believe not I know well we all boast every one of his Faith See Notes on James 2.21 The world is full of such a false Faith but where is that Faith whereof the Lord said Luk. 18. Men believe not the great design of God Amos 9.8 See Notes on Zeph. 1.7 Thus because men believe not the Lord works his work he sends the Chaldeans See this in some Examples Covetousness prevails c. Repreh The great unbelief in these last dayes the Lord as he works a work of judgement and wrath and that in our dayes so he works a work of mercy and grace in our dayes also And what is that work of Grace This is the work of God that ye believe Joh. 6.29 This work wrought in us is imputed and ascribed unto us 1 Thess 1.3 Your work of faith and therefore it is Gods command unto us that we believe in Christ 1 Joh. 3.23 Now what is that which we are to believe 1. That God gives us the Eternal Life Tit. 1.2 1 Joh. 2.25 2. That the sin which intervenes and hinders us from the Eternal Life is done away or doing away through Jesus Christ This object of our Faith is proposed unto us vers 38 39. Exhort Take heed what we hear See Notes on Hebr. 2.1 Observ 4. The Rabbins in the end of the Books of Holy Scripture are wont to write these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong and of good courage It is the common and most usual farewell among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek so in the Latin Vale i. e. properly be strong be valiant Ye believe through Christ his merit and his power and efficacy the remission the putting away of sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vale It is the Apostles method 2. Pet. 1. ye have obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Add to your faith vertue Exhort Believe the remission of sins it 's the glad tidings which the Apostles bring The Gospel of remission of sins was preached to the Antiochians Who were they in their mystery Who else but such as were contra currus averse and opposite unto the chariot of war they were peaceable men and the Doctrine of Peace was to be preached unto the house where the Son of Peace was and therefore the Apostle calls them Men Brethren Abrahams argument unto Lot Gen. 13. Acts 13.26 Men and Brethren Children of the stock of Abraham and whosoever among you feareth God to you is the word of this salvation sent They walked in the steps of Abrahams Faith Some Additional NOTES on ACTS 13.38 39. With a Conclusion of this Third Volume in an humble Prayer to God in the words of the AUTHOR 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the law of Moses THese words are part of a Sermon of the Christian Faith preached by the Apostle The Analysis see before and in Zeph. 1.10 His doctrine is touching the remission of sins cleansing from sins The Author of both Means of obtaining both His Application is 1. Instruction 2. Commination 1. Instruction that by David is meant Christ. 2. Commination that we take heed All which are comprised in these Axioms 1. Remission of sins is published by Christ to believers 2. We cannot be justified from sin by the Law of Moses 3. Every one who believes in Christ he is justified from all things from which he could not be justified by the Law of Moses 4. The Commination with Exhortation followeth That we take heed lest upon our unbelief and disobedience that befall us which is spoken in the Prophets 1. That Remission of Sins is published by Christ and that we cannot be justified from sin by the Law of Moses is agreed upon by all but how every one who believeth is justified from all things from which he could not be justified by the Law of Moses This I doubt is not believed by all though it be necessary to be known to all I shall therefore spend no time in handling the two former but speak only of the latter and the Commination and Exhortation 3. Every one who believes in Christ is justified from all things from which he could not be justified by the Law of Moses Quaere 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be justified 2. What by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things 1. Vulg. Lat. hath remissio peccatorum annunciatur ab omnibus 2. Interlin Peccatis 3. English Manuscript from all sins 4. I conceive it 's better read in the largest sence all things because hereby may be understood all whatever the believing Soul is justified freed and cleansed from See Notes on Job 19.25 but so that principally also sins be here meant which are the true evils and causes of all the penal evils for so Matth. 1.21 Rom. 6.7 3. The Law of Moses We cannot be purged by the Law of Moses The Law of Moses is here set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction we read of a three-fold Law 1. The Law of Man as the Law of the Medes and Persians 2. The Law of God which is the Law 1. Of the Father by Moses 2. Of Christ Gal. 6.2 3. Of the Spirit of Life Rom. 8.2 3. The Law of Sin Rom. 7. Reason 1. In regard of the Law of Moses which consisting in Carnal Ordinances is weak Hebr. 7.19 it makes nothing perfect and 10.4 impossible by it to do away sin Reason 2. In regard of Christ and of the Law of the spirit of life which is in Christ Jesus our Lord. Reason 3. In regard of Faith Rom. 8.3 4. 1 Joh. 5.4 Observ 1. An unbeliever is an unclean an unjust person he hath not received the justifier and cleanser Tit. 1.15 16. where defiled unbelieving and disobedient are all one quae immergunt homines in perditionem Observ 2. Moses is commonly rendered drawn out of the water Vide Onomasticon Exhort To believe in Christ Joh. 1.12 Rom. 3.28 and 5.1.9 1 Cor. 6.11 Gal. 2.16 for so a man is justified by the faith of Christ and 3.2.24 Reason Christ is the end of the Law for righteousness to every one that believeth Rom. 10.4 The Apostle there puts the difference between the righteousness of the Law and the righteousness of Faith and makes Moses in whom the Jews trusted the Umpire and Arbitrator between them The Law saith He that doth shall live The
Prophet acts the part of an Herald by sound of trumpet vers 1. denouncing judgement from the King of kings against two kingdoms Israel vers 1. 13. Judah vers 14. In the words ye have these two parts 1. The Lords grace towards his people I wrote 2. The peoples gracelesness and ingratitude towards their God they accounted them a strange thing Both which resolves into these three 1. There are great things or great multitudes of Gods Law 2. The Lord hath written doth write and will write unto his people the great c. 3. His people account them as a strange thing 1. What the Law is and what Gods Law is hath been already declared The only word in this point which wants explication is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn great things Quantity is either continued according to which a thing is said to be great or discrete and divided according to which a thing may be said to be manifold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the original word signifieth both 1. Great as we have it great things Now things may be said to be great either in bulk or quantity quantitas molis or else in vertue and esteem answerable quantitas virtutis 2. Manifold as that which consists of many parts And truly I see no reason why we should so embrace one of these sences that we should reject the other since they are both true and may afford us these two Divine truths 1. There are great things of Gods Law 2. There are multitudes or many parts of Gods Law which I shall explain apart I shall then briefly handle them both together 1. There are great things of Gods Law These great things are such as David calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 17.19 which the Septuagint turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great things as Act. 2.11 wonderful things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 40.5 and 78.4 the wonderful works that thou hast done he gave a testimony and established a Law Honorabilia so Vatablus Amplitudines so Drusius excellent things Prov. 8.6 and 22.20 Such great such wonderful such honourable such noble such excellent things there are in the Law of God 2. There are multitudes or many parts of Gods Law They who have accurately summed up the numbers of the written Laws divide them into Affirmative and Negative The affirmative precepts are two hundred forty eight which the Ancients find correspondent to the same number of bones in a mans body which as they are the strength of the outward body so the spiritual Commandments are the strength of the inward man which perfect him for his obedience thereunto Hence it is observed when the Lord was now changing Abrahams name he commanded him walk before me and be perfect and then called him Abraham which name contains the same number in it whence the Lord testifies of Abraham that he had kept his Charge his Commandments his Statutes and his Laws Gen. 26.5 which cannot be understood of the Laws in the Letter which were not yet given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ×” ר ב × 40 5 200 2 1   248   The Negative Precepts are three hundred sixty five answerable to the number of nerves and ligatures in the mans body as the Anatomists have observed by these are united the strengths and powers of the inward and spiritual man which must be knit together that the Spirit may come and dwell in it So the sinews joyned the bone to his bone and then the Spirit entred into the whole body Ezech. 37 1-16 Obedience to these must be perpetual figured by the dayes of the year three hundred sixty five Of all these ten only were written in the Tables which God gave to Moses as being the Radical and Principal Commandments to which all the other may be reduced and as fitted to the number of our fingers the instruments of our work and hence all Nations reckon by the number of ten as the most determinate and full number and then begin again So great so many are the Laws of our God But why so great and so many let us now enquire into the reason of both joyntly The reason why there are great things and multitudes of Gods Law is considerable either in respect of man his great and manifold misery or in respect of God his greatness and infiniteness his manifold wisdom grace and goodness Mans misery is great and manifold Amos 5.12 Manifold transgressions and mighty sins a great and a grievous fall he hath gotten as far as from heaven to earth from an heavenly mind and affection to earthly from wisdom to folly ignorance and errour yea his fall is manifold from rectitude and uprightness to obliquity and crookedness FROM ONE TO MANY from the Creator to the Creatures the Creator is one only the Creatures many and manifold when therefore the man hath lost his happiness in the One and Only God he seeks and hunts for it among the many Creatures 2. In regard of God his greatness yea infiniteness wisdom righteousness holiness c. and therefore he imparts unto the fallen man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great things of his Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.23 But should the Lord deal with man according to his own greatness and infiniteness who could hear him therefore he deals with the man according to his manifold grace and goodness proportions his help unto him according to the mans manifold sin and misery imparts unto him a manifold Law Learn then O man what thy first condition was and what thy present condition is thy first condition was Oneness and Sameness in wisdom and understanding and will in mind and heart with the only God God made the Man according to his own Image God made Man upright Eccles 7.29 Man i. e. Thee and Him and Mee and every man The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's therefore appellative and not proper God made every Man upright in the first Man The Man had not but one mind one will one heart one spirit as one right line is conformable and one with another so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth The Man had one life with the one and only God This must needs have been the mans primitive estate as appears by every mans doleful experience in his fallen estate for then he is said to have found out many inventions many thoughts reasonings discourses questions curiosities so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth according to the Septuagint and therefore in his rectitude he had but one He is said to have forsaken the fountain of living waters and digged himself cysterns c. If he have forsaken God the fountain c. therefore he was one with him He is said to be alienated from the life of God and therefore he was united with that life of God Fallen therefore the man is from his Original rectitude to obliquity and crookedness and become averse from his God from unity and uniformity to multiplicity division partiality
and such as supported those that lived the like life worthy of the Gospel of Jesus Christ It is the grace of the Gospel only that can enable us to learn that lesson of the Wise Man Remove anger from thy heart and put away evil from thy flesh Eccles 11.10 Observ 2. Where God exerciseth some of his Saints with penury and want he in his providence stirs up some or other either near or in remote places to pity and relieve their wants as he did the widow of Sarepta and the Shunamite and here the Macedonians and Achaians Observ 3. Mercy and Bounty ought as well to be communicated unto the absent as present as well to those who ask us not as to those who crave our help as well to those afar off as those who are near and therefore this kind of Bounty is compared to sowing seed Psal 112. 2 Cor. 9. He hath dispersed and scattered abroad c. Now the Sower goes out to sow his Seed c. See Notes on Psal 112.9 And therefore Alms-giving in the Low Dutch is called handreichinge a reaching out the hand to help others And an Old Dutch Translation useth the word here gemein handreichinge a common stretching or reaching out the hand to the help and relief of the poor Saints Such relief the Philippians reached to St. Paul as he testifieth of them Phil. 4 10-19 Observ 4. This points us to the most acceptable principle by which our living Faith works in this Communication even our Love and good will So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth and thus the Syriack Martin Luther the Low Dutch and Miles Coverdale render the word here Sutably hereunto the Apostle 2 Cor. 9.7 The Lord loves a chearful giver yea this good will and chearfulness is better than the deed it self without it if our Apostle reason right 2 Cor. 8.10 See Notes on Gen. 12. Repreh 1. Those who communicate only good words toward the necessities of the poor Saints as if a few comfortable phrases out of the Scripture and a few good wishes could supply their needs James tells us the contrary Jam. 2.15 16. If a brother or sister be naked and destitute of daily food and one of you say warm your selves c. notwithstanding ye give them not those things that are needfull for the body what helpeth it Repreh 2. The dead Faith of too many at this day who yet would be accounted believers and true Christians they pretend much strength in their hand of Faith to lay hold and assure themselves of Christ and Salvation by him but as for doing good being rich in good works ready to distribute and being ready to communicate to these duties their hand of Faith is altogether dry and withered Exhort 1. To become Saints truly such We have a powerful motive here from the great care of them taken by God and good men Psal 34.9 10. O fear the Lord ye his Saints for there is no want to them that fear him The young Lions shall suffer hunger but they which seek the Lord shall want nothing that is good When the Decree of Ahasuerus issued forth in favour of the Jews many of the people of the Land became Jews for the fear of the Jews fell upon them Esth 8.17 And since Religion hath been in fashion and obtained favour what a world of people are turned Jews i. e. Professors so the word Jew signifieth O let not the Pharisaical profession and pretence of Saintship be so powerfull with us as the real practice of true Sanctity if we think it good to appear good how much better is it really to be good Exhort 2. Be pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye willing to make some Contribution some Communication to the poor of the Saints in Savoy Nay as I understand we need not read the words partitively the poor of the Saints but the poor Saints they are all poor And poor they are because they are Saints because they are dedicated and consecrated unto God therefore they are plundered and spoiled they are poor impoverished Saints There are a sort of rambling lazy grudging runnagate poor to whom yet we must shew mercy we must make some Contribution I confess they are some of them but poor Saints poor they are and we ought to extend our Charity even unto them Si non homini humanitati They are of our own flesh and we must not hide our selves from those who are of our own flesh how much less from those who are of our own Spirit humble meek patient c. As we then have opportunity we must do good unto all men even to unbelievers God is good unto them gives them rain from heaven and fruitful seasons and fills their hearts with food and gladness And surely we ought to be followers of God and do good even to such unbelievers they are of Gods great houshold how much more then should we be good to the houshold of Faith Gal. 6.10 These of all other are most thankful to God 2 Cor. 9.13 they are best able among all men to recompence us and do us good with good counsels strong consolation powerful prayers c. and these are the better sort of good things which are more communicable than Gold or Silver or any outward Treasure Bonum quo communius eo melius These are the poor Saints at Jerusalem a people that fear God here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable people yet live among those who are enemies unto peace here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have heard their Necessity let us hear our Duty The Duty is called by most honourable names it 's called Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes on Psal 112. Rom. 12.13 Distributing to the necessity of the Saints To do good and communicate forget not Hebr. 13.16 This doing good requires it self for it is a more blessed thing to give than to receive Act. 20. and the greatest good redounds unto our selves Mark what a requital is promised 1 Tim. 6.17 18 19. Mean time what we give to the poor Saints we lend unto the Lord what we have we are but stewards of it And it 's required of a steward that he be faithful And the unjust steward will teach us a lesson to make us friends of the unrighteous Mammon We have a REMEMBRANCER of these things every one in his own heart if we will listen to him it may be our own case we may as well want the help of those of Savoy as they of Savoy now want our help And therefore Remember them that are in bonds as bound with them and them who suffer adversity as being your selves also in the body Yea our Lord and theirs will remember such bounty Psal 41.1 2. Blessed is he who considereth the poor and needy c. Yea he will remember it when we have forgotten it The King of Saints will take it as done to himself which is done to the least of his brethren Mat.
St. Clement unto the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore was our Father Abraham blessed of God Was it not because he wrought Righteousness and Truth by Faith Hence then observe with me what kind of Prophecy what kind of Knowledge and what kind of Faith the Lord in Scripture commends unto us Prophecy not idle knowledge not contemplative not unprofitably swimming in the brain no nor that which vents it self at the mouth in eloquent words and phrases Though I speak with the tongues of men and Angels and have no Charity I am like sounding brass and like a tinkling Cymbal they make a noise when they are stricken and waste themselves and perhaps please others for the time as a man is delighted with hearing musick but they do themselves no good at all as Cleanthes in Laertius compares the Peripatetick Philosophers to Harps which make a pleasing noise and delight others but they themselves hear not their own musick and they do but please others they profit them not if without Charity as a man that hears an Harp is delighted only for the time and not profited at all Nay suppose he speak the most profound Oracles of God and such as are most profitable unto men so did Balaam whose prophecy concerning Christ Numb 24. is not only true and Canonical but one of the most glorious ones in all the Scripture yet what did these profit Balaam himself without Charity he himself was nothing What kind of Faith is that which the Scripture commends unto us not imaginary not fantastical not to get a few good words by heart As that Christ died for us and that through the mercy of God and merit of Christ our sins are pardoned and we justified c. Not to work our selves to a perswasion of this or the like that it 's true and there 's an end for this is a thing easily done by self-love and a strong fancy It 's a thorough Prophecy that God requires that they be his servants the Prophets Paul the servant of Jesus Christ and so of the rest serving God out of love to the doing of his Will and to the edification and salvation of the Church It 's a thorough Knowledge that God requires Jer. 22.15 16. Is not this to know me saith the Lord It 's a thorough Faith that God requires a faith that works by love such a faith and such a faithfull man is not nothing he is something indeed as the Scriptures stile it for so we find a diverse opposition unto that which is nothing 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God We have the same sentence repeated and varied only in the close Gal. 5.6 Circumcision is nothing and uncircumcision is nothing but faith which works by love And the same again repeated and the varying only in the close Gal. 6.15 Circumcision is nothing c. but a new creature If we lay these together we shall perceive what that is which is not nothing with God The keeping of the Commandments of God they bring us unto Christ and faith in him faith working faith a faith that works by love and works us unto a New Creature then then we are extra nihil then we are not nothing then we are something indeed but till we thus keep the Commandments of God and till we have a faith working by love and till we so become New Creature be we else what we can be be we what we would be else we are nothing Observe then a broad difference between Gods true estimate and the vain Opinion of men touching the most excellent state of Christian men in this life God in Scripture points us unto Charity Men vain men who think themselves and would be thought of others the best of men point us only unto hearing unto knowledge unto faith fruitless faith Oh! a powerful Ministry 't is all in all and the Word frequently taught I say not how sincerely and truly 't is all the Christian happiness As I have heard some call divers such places in this Kingdom by the names of Heaven-gates and Paradise Heaven upon Earth and yet the men themselves notoriously covetous proud malicious vain-glorious c. Corazin and Bethsaida lifted up to Heaven by Knowledge and Faith and that a false Knowledge and false Faith also that they may be cast the deeper into hell Confer 1 Cor. 1. The great learned men therefore are not to be envied no nor those who brag much of the knowledge of Gods truth without learning who make the greatest noise in the world at this day Balaam was a Prophet and Caiphas and Saul and our Lord foretells of divers who shall say unto him in the last day Lord Lord have not we prophesied in thy name and in thy name cast out devils and in thy name have done many great works But I will then saith he profess unto them I never knew you depart from me ye workers of iniquity Matth. 7.23 And therefore our blessed Apostle I keep under my body and bring it into subjection lest when I have preached to others I my self might become a cast-away 1 Cor. 9. Nor is it altogether unworthy our Observation the humility of our Apostle he speaks in his own person Though I have prophecy though I know all mysteries So 1 Cor. 3. What is Paul and what Apollos These things saith he I have transferred unto my self and Apollos for your sakes But when he speaks of any dignity and excellency due unto himself he speaks by way of compulsion I speak foolishly saith he you have compelled me Otherwise he puts himself under another person I knew a man in Christ saith he about fourteen years ago Quite contrary to the fashion of many men who if they have done any thing that 's good we shall be sure to hear it first from themselves but let another praise thee and not thine own mouth Prov. Exhort To follow after Charity 1 Cor. 14.1 'T is the Apostles Exhortation after his Doctrinal Discourse in this Chapter I need add no motives to those in this Chapter the Three main Reasons may suffice Only because there are many who content them in a Faith without Love or Charity I will commend one place of Scripture unto you and I beseech you think of it and I pray God open their eyes whom it most concerns 2 Pet. 1.5 Add to your Faith Virtue c. The Signs 1 Cor. 13. vers 4-7 NOTES AND OBSERVATIONS UPON I CORINTHIANS XV. 30 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily THat the Believers may not morn for the dead as those without Hope the Apostle in this Chapter proves by many Arguments the Resurrection of the Dead and among them this is reckoned the fifth which is an Argument from Testimony common and proper The common Testimony is
immortality 2 Tim. 1.10 Now consider I beseech ye can the Gospel of Salvation from sin be glad tidings to him who lives in sin Can the Gospel of Grace and Power against sin be glad tidings to those who pretend infirmity and weakness Can the Gospel of Life and Immortality be glad tidings unto those who are dead and desire to continue dead in trespasses and sins Observ 4. This corrects a great mistake among us when we look at the former times as times of ignorance when the people of the Jews had only the Law of Works but at these times as times of greatest Light when the Gospel is preached truly to us at those times as veiled by the Law of Works at these as ruled by the Law of Faith It is true these times are times of greatest Light to those whose eyes are opened who are turned from darkness to light and from the power of Satan unto God to them who walk in the light But had not Abraham and his house all believers and obedient ones the light of the Gospel did not Abraham see Christs day It is true that Abraham our Father was justified by faith saith St. Paul But was not Abraham our Father justified by works also saith St. James But for our better understanding of this who are under the Law and who under the Gospel c. See Notes in Psal 94.12 Repreh 1. Those who believe not the Gospel of God made manifest in the flesh Repreh 2. Who believe only the story not the conformity unto Christ born dead risen ascended See Notes in Col. 3. Exhort O ye Sons and Daughters of Abraham if God justifie the Heathen through Faith and the Scripture foresee this and preached the Gospel before to Abraham Let us who think our selves Abrahams Seed believe repent and obey the Gospel it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gospel of God and of Jesus Christ so ye read it often called the Gospel of God Rom. 1.1.16 and 15 16. 1 Thess 2.2 1 Tim. 1.11 and of Christ Why because it is the glad tidings of God made manifest in the flesh 1 Tim. 3.16 Divine Wisdom Righteousness Mercy Power c. manifested in thy flesh and mine it is not therefore in vain called the mystery of the Gospel Ephes 6.19 Sign Here 's much ado and labour spent in vain to perswade men to believe we are all believers all of us Abrahams Seed for they that are of Faith they are the Children of Abraham Gal. 3.7 Do we believe God manifest in the flesh Do we believe the Word made flesh and dwelling in us Joh. 1.14 Do we believe the power of God to salvation Rom. 1. the word of the Gospel the glad-tidings of God man in the flesh and dwelling in us and testifying a power in us to our salvation such a power as saves us from our sins Do we believe such a Gospel as this is this glad tidings unto us wouldest thou be delivered from thy sin Is it not rather glad tidings unto thee and doest thou not rather desire such a Gospel as this that Christ hath done and suffered all things already for thee so that thou needest neither do nor suffer any thing for him This is a Gospel indeed glad tidings to flesh and blood God preached no such Gospel as this to Abraham nor doth the Scripture preach any such Gospel to the Sons and Daughters of Abraham Means 1. Believe the Father the works that he doth Joh. 5. 2. Lay hold on him by faith 3. Mingle Faith with his Word mixture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he stretch forth his hand and no man regardeth Prov. 1. How if he speak the word and no belief be given to it the fault is ours He preacheth the Gospel unto Abraham if we be Abrahams Children he layes hold on us He puts forth his power and takes hold of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. we want Faith Is not God summa veritas Is not Christ Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 1 Cor. 15.14 Faith purifieth the heart Act. 15.9 and 26.18 2. In Abraham all Nations shall be blessed what it is to be bless'd See Notes on Psal 94.12 in principio The Scripture foresaw that God would justifie the Heathen through Faith preached the Gospel unto Abraham saying In thee shall all Nations be blessed Hence it follows that as Gods effectual speaking is his doing Dei dicere est facere for He spake and they were made So his benedicere or speaking well or blessing is his benefacere his doing good and bestowing good upon us and by how much the good he bestows is greater by so much the greater is his blessing Now whereas Gods greatest blessing is his Righteousness whereby we are made partakers of his Divine Nature his Friends his Children his Heirs Hence it follows that to be justified or made righteous is to be blessed it is the Apostles reasoning in the Text God would justifie or make righteous the Nations by Faith therefore he preached the Gospel unto Abraham and what was that but that in him all Nations should be blessed which he had before called justified Psal 24. He shall receive the blessing and righteousness Whence it followeth that a righteous man is a blessed man This discovers their madness and folly who depretiate and vilifie the righteous and holy life which is the greatest blessing that God gives to Abraham and the Sons of Abraham for to be justified is to be blessed NOTES AND OBSERVATIONS UPON GALATIANS IV. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My little children of whom I travel in birth again until Christ be formed in you THe Galatians unto whom our Apostle writes were fallen from the Spirit unto the flesh from the Grace of the Gospel to the works of the Law from their free Sonship in Christ unto a voluntary bondage under the Elements of the World A dangerous fall Beloved a great Apostacy And therefore in this Epistle he doth as one of you Fathers or Mothers are wont in like case to do when a child of yours is fallen and hath taken a knock out of a sudden fear presently to cry out God save the child then to expostulate the case with him and with much passion chide his unwary negligence for looking no better to his footing yet with as much compassion all to bemoan him and lament his harms and with no less industry and speed hasten to help him up again Even so we find St. Paul affected toward his children the Galatians for one while he prays for them Grace be to you and peace Another while he reasons the case with them I marvel that ye are so soon removed from him that called you Elsewhere he sharply rebukes them for their ill looking to their standing O foolish Galatians who hath bewitched you c. I am affraid of you lest I have bestowed on you labour in vain But lest with over-much severitty and rough dealing with
Virtue that extends it self to the whole Soul every Grace and every Virtue is either an ingredient and part of it or else indissolubly knit and united to it Whence it is that the Cross of Christ is said to be made in part of the Palm-tree by reason of the manifold Vertues of it reported to be three hundred and sixty especially because by it we bear off every molestation and pressure of the Soul as that Tree supports and grows against the weight laid on it Hence it is called by St. Gregory the root of Virtues and the keeper of the Soul according to that of our Saviour In patience possess ye your souls as being kept only by it and lost without it And therefore our Saviour having exhorted us to bear the Cross whosoever saith he shall save his soul i. e. endeavour to save it any other way shall lose it and whosoever shall lose his soul for my sake or seem to lose it by crucifying the lusts of it the same shall save it for what is a man profited if he shall gain the whole world and lose his own soul And as the province or duty is general so 't is perpetual it requires continuation without failing or interruption 't is enduring to the end 't is faithfulness unto the death of every sin We must not hope to put it to a sudden death to be crucified is moriendo mori 't is a long a lingering death to die often to die alwayes until sin be throughly dead in us And for this end was the holy time of Lent Instituted of old for the continual mortification of sin in similitude and through the vertue of our Saviours death As they report a Coffin taken up at Assos in Phrygia which consumed the bodies of those that were put into it in forty dayes would God it were as true of the body of sin in every one of us all that it were wholly consumed and mortified in these forty dayes well nigh spent pray God they be well spent Now besides this Annual Commemoration of Christ's Death and our conformity thereunto the Church hath weekly Fasts the fourth and sixth dayes in remembrance of our Lords betraying and crucifying which withall require of us our daily mortifying and crucifying of sin and our preparation also for our resurrection with him unto newness of life Especially this day which hath the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put us in mind daily to prepare our selves by partaking of his Passion that we may be partakers also of his Resurrection Mystical pious and holy Constitutions which prophane men whose Religion is Rebellion whose Faith is Faction contemn and trample under foot as swine do pearls who oppose the Churches Feasts and Fasts as superstitious and feast and junket upon our fasting dayes accounting our Fasts as superstitious and this day above all the rest like the Ophytae of old who adored the Serpent for being the cause that many mysteries were reveiled unto men For no doubt those who feast and banquet upon this day for a like reason seem to praise and applaud Judas and the Jews who betrayed and crucified Christ as upon this day Nay do they not herein imitate the Old Serpent who is confessed by his servants to be wont to keep his feasts with them upon this day Not that our conformity unto Christ's passion is this or any one dayes work as they vainly object but to put us in mind that he died for sin once never to die more in like manner ought we so to crucifie sin once that we never sin more A duty of the greatest difficulty called in Scripture the narrow way the strait gate the fiery tryal the labours or the throws of child-bearing the pangs of death the pains of hell Yet how difficult soever it is born it must be and that willingly If any man will be my Disciple let him take up his Cross will and take voluntary and free actions both But alas whom shall we perswade thus to take up his Cross Young men they are most what like the young man in the Gospel Mar. 14. they run away when they should bear the Cross of Christ they run after the youthful lusts they 'l bear it hereafter when they are elder yes when old age it self is a burden As for the elder many of them are so far from bearing Cross of Christ that by neglect or ill example or downright Precept a dreadful thing to consider they train up novices while their hearts are tender in a contrary mind unto Christ Jesus they glory in the outward Cross and are enemies to the inward but these are prophane men Nay among pretenders to Religion are there not some who suffer as evil doers and busie bodies not as Christians Or if they bear the Cross of Christ yet not inwardly not willingly but outwardly and by constraint Popular applause makes them seem religious and mortified men as the people compelled Simon whose name sounds Obedience to bear the Cross after Christ Others despise the Cross as foolishness what need they bear it Christ has born it for them Others take offence at it and cannot endure so much as the sign of it but flee from it like evil spirits out of the Church out of the Kingdom out of the known world out of their wits out of any thing but themselves as when our Saviour went to suffer death upon the Cross some forsook him and fled others followed him afar off others confessed he was a Righteous Man smote their breasts and returned every one to his own way O quam pauci post te volunt ire Domine cùm tamen pervenire ad te nemo sit qui nolit congregare cupiunt sed non compati non curant quaerere quem tamen desiderant invenire cupiunt te consequi sed nolunt sequi saith St. Bernard Thus difficulty frights men from bearing the Cross which indeed most commends it For what is there in this world desirable and excellent but withall 't is hard to be obtained and clog'd with difficulty such is Knowledge and Victory and Glory And our conformity unto Christ crucified is all these and more 'T is the best knowledge the knowledge of ones own self the only knowledge St. Paul desired to know nothing more nay nothing else nor was there need for our conformity to Christ crucified opens all the treasures all the hidden mysteries of Divine Wisdom and Knowledge as at the death of Christ the veil of the Temple was rent from the top to the bottom and the Holy of holies appeared saith Hugo Cardinalis 'T is the best conquest thus to be conquerour of ones own self to overcome death Death is swallowed up in victory to overcome the world the Synagogue of Satan is subdued by the word of Christ's patience Apoc. 3. Yea Satan himself is conquered by the Cross For whether of old there were or yet there be that vertue in the sign of the Cross that it could drive
in him they are circumcised c. vers 11. Burial and Baptism they are Arguments proper to special occasions nor shall I trouble you with them further than as they are serviceable to illustrate Christ's burial and resurrection and Christians Conformity thereunto In the words are expressed Christ's Humiliation and Exaltation and the Christians conformity thereunto In the former we have these Truths 1. Christ was buried 2. Christians are buried with him 3. By baptism In the latter 1. Christ is risen 2. Christians are risen with him 3. They are risen with him by Faith in the operation of God who raised up Christ from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render wherein referring it to baptism mentioned in the former words and indeed the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer thereunto but all other English Translations turn it in whom and understand it of Christ as truly it may be And because there is a truth in both and who can tell whether the Holy Ghost in the Apostle intended rather we may according to the fulness of the Spirit understand both Observ 1. Hence it appears that as the Sacraments and Sacramental signs confirm and seal something to us when they are called signs and seals So likewise they require something of us If Christ be not risen ye are yet in your sins Object And why might not Faith in the operation of God stand but rather the operative power of God I Answer men are generally so full of their own interest that I vehemently suspect the Translators have rendered the word Operation out of design For whereas many men imagine themselves Just by that Righteousness which Christ himself wrought in the dayes of his flesh without any work of Righteousness wrought in their own hearts so why may they not imagine themselves risen by Faith in the operation of God although they be not risen unto a new life Yea the Marginal Gloss of the quarto Bible hath these words through Faith of the operation of God in believing that God by his power raised up Christ whereof we have a sure token in our Baptism There are who understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were referred to Faith Thus one of the old English translations Faith that is wrought by the operation of God But the Apostle understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the power of God whereby he raised up Christ from the dead as is evident by comparing with the Text 1 Cor. 6.14 Ephes 1.19 20. Observ 2. There is a Power given to Believers to rise with Christ from the dead This power is testified by David Psal 71.18 Thy power to every one that is to come Observ 3. Faith is the receiving of the divine Power whereby we may arise from the dead Rom. 4.21 Gal. 2.20 Observ 4. By Christ's Resurrection faith is given to all Act. 17.31 1 Pet. 1.3 21. Observ 5. This discovers the imaginary Faith or presumption rather of thousands at this day who believe that what God or Christ hath done or suffered it is for them both done and suffered and that so assuredly theirs as if they themselves had done and suffered it As when Christ is born it is for them when he is said to suffer it is for them for them that he is crucified dead and buried and risen again That he is their Saviour and Redeemer And what ground have they for averring and affirming all this What else but their Faith they believe all this And therefore it is so And ought not men to believe all this Yes no doubt if they have good ground for their belief How otherwise is Christ born for them unless he be formed in them and born anew And how are his sufferings theirs unless they suffer with him unless the sufferings of Christ abound in them 2 Cor. 1. How is his Crucifixion theirs unless they be crucified with him Gal. 2. How is his death theirs unless they dye with him How can they appropriate his burial to themselves unless they be buried together with him How can their Faith in the operation of God be beneficial unto themselves unless they believe in the Operative power of God By being born with him suffering with him crucified with him dead with him raised from the dead with him his birth suffering crucifixion death and resurrection become ours and not other ways Having spoken of our Lords Humiliation unto death even to the death of the Cross I should have followed him to his Resurrection But being dead it 's necessary he first be buried before he rise Let us now proceed and follow our Lord into his grave the lowest dungeon of his Humiliation In the words we have our Lords burial and the Colossians burial with him and that by Baptism So that ye have three Points contained in the words 1. Christ was buried 2. The Colossians and all true followers of our Lord are also buried with him 3. They are buried with him by baptism 1. The burial of Christ may be considered 1. According to the History of it so shall I speak of it in the first Point 2. Or according to the mystery and so in the second 1. According to the History Howsoever the use of our Tongue hath put no distinction between burial and interment or puting the dead body into the grave or ground yet certainly among the Jews burial was one thing interment another For the ancient burial was by Embalming as Herodotus in Euterpe tells us of the Egyptians that they embalmed the bodies of the dead with Mirrh Aloes Cedromel Salt Wax and Rosin washed them wound them up in fine Linnen and so kept them in Coffins Thus Joseph commanded his servants the Physicians to embalm his father and the Physicians embalmed Israel Gen. 50.2 and 26. They embalmed Joseph and put him into a coffin in Egypt Thus our Lord saith of the woman In that she hath poured this oyntment on my body she did it for my burial Matth. 26.12 Accordingly we read of his burial Joh. 19.39 40. Nicodemus brought a mixture of mirrh and aloes about an hundred pound weight then took they the body of Jesus and wound it in linnen cloaths with the spices as the manner of the Jews is to bury There 's his burial Now in vers 41.42 we read of his Resurrection The Reason of Christ's Burial and Interment was the expiation of the curse whereof this was part Dust thou art and to dust thou shalt return For as our Lord by his death overcame death and him that hath the power of death So by his accursed death and burial he redeemed us from the curse of the law being made a curse for us Gal. 3.13 For in Reason the Playster must be as large as the Sore and the Tent as large and deep as the wound Since that the venome of the Serpent reacheth even to the grave as Plutarch tells us of some dead men who turn to Serpents a monument of mans first poysoning by the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
prophets even the righteousness of God which is by the faith of Jesus Christ unto all and upon all that believe Gal. 3.23 That hearing and obedience of faith gives the Spirit Gal. 3.2 3 5. and then that which is perfect is come 1 Cor. 13. This hath always been Gods method in bringing men unto Christ and his Spirit which will evidently appear if we consider who were Christs Disciples all of them were first Disciples of John the Baptist Peter was Bar-jona a Son or Disciple of John for so Disciples were called their Sons whose Disciples they were Thus Solomon every where speaks to his Disciples under the names of Sons and a greater than Solomon speaks so to his and S. Paul to the Corinthians and Galatians 4.19 Now all the Disciples of John the Baptist were brought up under the Disciples of the Law and Prophets for the Law and Prophets were until John for confirmation of this ye shall find the Law and Prophets preceding the Doctrine of Christ Mal. 4.2 5. Mark 6.12 Luke 10. Acts 13. after the reading of the Law Act. 2.38.39 Now I beseech you Brethren let us deal impartially with our own Souls we all hope that we believe and are in Christ and that we are all living stones built up a spiritual house 1 Pet. 2.5 The Metaphor is taken from Solomons Temple now Solomon when he built God an House appointed Hewers to hew and polish the stones and so made them fit if therefore we be living stones and part of that spiritual house Eph. 2.21 we must then be hewn and that 's the Prophets work Hos 6.5 Have the Prophets hewn us God killed men by his Prophets Hosea 6.5 Have the Prophets killed us That 's their work Arise Peter kill and eat it was Gods command to him when he was to admit the Gentiles into the Church Whether have the Prophets killed us or mortified us with the killing Letter of the Law That the old man is dead in us and the new man revived and quickened in us Whether are we pricked to the heart that the blood and life of sin may be shed and spilt upon the ground This was meant by that prohibition not to eat with the blood whether have we thus suffered unto Blood Add to these that sweet Harmony between the Old and New Testament Vide Notes in Matth. 16.17 The Prophecies are difficult 't is true see the truth of this and the reason of it Esay 29.10 to 14. Confer Apoc. 5. eum modo ratione intelligendi libri The darkness is in our selves lighten our darkness not in the Prophets they who take not this course to understand the Scriptures run into sundry Sects according to their different understandings and malign one another and kick even against the truth it self because it comes cross to their perceivings Prov. And because they meet not with such or such exposition as they have made in their few English Authors that they have read Sap. 2.21 Their own wickedness hath blinded them Observ 1. It was no new thing for God to speak to his people by the Prophets and Apostles he had dealt so with them now a long time many hundred years ago and it is his method still Moses must speak to Israel Deut. 5.28 and 18.16 Ananiah to Paul Acts 9.5 to 8. Philip to the Eunuch Acts 8.34 Peter to Cornelius Acts 10.4 5 6. And this method God will always observe to teach men by men till all be taught of God Esay 54.13 Jer. 31.34 Hosea 10.12 2 Pet. 1.19 2. The Lord spake of Christs incarnation many ages before Gen. 3. The Seed of the woman shall break the Serpents head This promise Eve conceived she should presently have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Lord did that Christ might be the more earnestly expected and longed for Vti non subitò veniens enarretur sed auditus expectaretur Austin As the Prince which the Embassador tells of long before 3. Hence observe the Grace and goodness of God unto his people and their preheminence above all other nations for whereas God spake to us Heathen in those days only by the voice of the Creation Psalm 19.23 Rom. 1.19 20 21. And by the works of his providence Acts 14 16 17. And by the Book of the Law written in our hearts Rom. 2.14 15. Besides all these the Lord gave to them his lively Oracles and Statutes and over and above raised them up Prophets among them for which peculiar benefits they are stirred up to praise God Psalm 147.19.20 words i. e. the ten words Deut. 10.4 the Moral Law his Statutes i. e. Ceremonial Laws and his Judgments i. e. his Judicial Laws Amos 2.11 I raised up your Sons for Prophets and your young men for Nazarites Vide Notes on Mich. 6.4 I brought thee up out of the Land of Egypt and redeemed thee out of the house of Servants and set before thee Moses and Aaron and Myriam O how much are we bound unto God who hath admitted us Gentiles into this Citizenship and sharing of these benefits with Israel since the Apostles days Eph. 2.19 20. yea that we are surrogatus Irael the Israel of God Gal. 6.16 Jews Rom. 2. Abrahams Seed who do the works of Abraham The true Circumcision 2. If we take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for long time together as it is used for a continued space of time Mark 15.44 Wherein we have these three points answerable to the former First God spake to us Secondly He spake to us by his Son Thirdly God spake to us by his Son in these last times We have hitherto handled the first part of this triple Collation In the second the persons answer to the persons and time to time The persons are either auditors to whom or the Ministers by whom his Son spake 1. Auditors to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of the same Fathers God spake to us i. e. to us Hebrews But were not they wicked and rebellious Answer yes as appears Psalm 95.9 Your Fathers tempted me proved me though they saw my works and the third Chapter of this Epistle alledged also out of Matth. 33.20 they say we would not have been partakers with them in the blood of the Prophets Acts 7.51 52. Whom have they not persecuted 1 Cor. 10.1 2 10. How came it then to pass that God sent his Son to such a people First for the performance of his truths sake Rom. 15.8 Luke 1.70 71. Secondly These had some worthy Ancestors as Abraham Isaac and Jacob for whose sakes they were remembred so God is prone to do 2 Kings 8.19 for David his Servants sake he would not destroy 2 Kings 20.6 confer Gen. 19.29 1. Observe Gods faithfulness God will perform what he hath promised even to the sending of his dearest Son to the children of unworthy Parents The promise is made to the obedient and performed to them let not men assume it to themselves in their disobedience such as will have
are many of them surely there are some on this side Rome Now perhaps our thoughts are upon some sort of men among us Are there not some Antichrists at home even at our nearest and most intimate home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposites are circa idem If therefore Christ be in men as he is except they be reprobates Then surely Antichrist is also in men the Tabernacle of God is with men Apoc. But Satan who opposeth Christ in his dwelling he takes up Gods Tabenacle Surely since there are many Antichrists he must be one of them and a great one And therefore as the Saints receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unction from the holy one who teacheth all things that are true So is there an Antichrisma a Counter anointing from the holy One that teacheth all things that are false and erroneous Satan transforms himself into an Angel of light 2 Cor. 13.4 5. These Antichrists are many yet all aim at one thing the ruining and rending the Church of God like Sampsons foxes they draw contrary ways he bound them and tyed them tail to tail Jud. 15. but one fire-brand between them Thus all sects look contrary ways yet all agree at the burning consuming and ruining the Church of Christ Christ's Spirit is a meek and quiet and innocent and harmless Spirit Therefore the turbulent spirit is none of Christ's spirit Ye know when the Samaritans would not receive Christ certain zealots would bring fire from heaven and they had an example for it Elias did so Thus many bring Eliah's example for their zeal against others But what was our Saviours answer Christ was peaceable his Disciples were charged with turning the world up-side down but we never find either in Scripture or any Ecclesiastical story no not in the days of our Martyrs bloody days that any of them shed blood no mark what a brand the holy Ghost sets upon such Act. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took certain fellows of the baser sort Exhort That we would make the best use of these worst times The Apostle 1 Cor. 10.11 tells us that upon us the ends of the world are come What infers he from hence vers 6. 1. That we should not lust after evil things as they lusted be ye not like your fathers Zach. 1. 2. Neither be ye idolaters covetous Col 3.5 nor gluttons who make their belly their god Phil. 3.19 who sit down to eat and drink and rise up to play It is Gods property to bring light out of darkness good out of evil Let us herein be followers of God as dear children let us extract good out of these evil times We may do so very well For God in these last days hath spoken to us by his Son As Gal. In the fulness of time God sent his Son Matth. 21. last of all he sent his Son Ratio 1. Respectu Dei patris mittentis loquentis Every Agent by how much the more perfect acts more perfectly and after a more excellent manner in the end than in the beginning of his work Since therefore God is the most perfect Agent he works more excellently in the end of his work than in the beginning of it Therefore the Wise man implys that howsoever vain men praise the days that are past yet wise men judge otherwise Ne dicas cur primi dies fuerunt meliocres istis quia stulta est hujusmodi interrogatio Say not the former days were better than these because that is a foolish question Eccles 7. Ratio 2. Respectu hominum bonorum quorum via crescit in perfectum diem In respect of good men whose way increaseth more and more unto the perfect day Prov. 4.18 Phil. 1. Ratio 3. Respectu malorum quos praescivit fore plurimos eosque pessimos sextus dies criticus est omnium pessimus novus Jannes Jambres novus Simon Magus qui prae se ferrent esse magnam virtutem Dei In respect of evil men who he foresaw would be many and those the worst The sixth is a critical day of all other the worst new Jannes c. Act. Both openly wicked their works go before to judgement And closely wicked under false righteousness therefore need Christ and his Spirit to reprove the world of righteousness and sin 1. Observe the great Grace of God unto his ancient people the Jews that whereas they almost despaired under Moses God afforded them the greater mercy He sent Moses into Egypt he brought them out of the Babylonish captivity by Cyrus He now raised them up a spiritual Moses and a spiritual Cyrus the Son or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being of God himself to bring them to the glorious liberty of the Sons of God 2. Observe the goodness of God to the world he hath shewn himself the longer the more gracious unto mankind first Prophets then his Son First Elisha's servant must come with his staff the Prophet with his Law But Elisha wust come himself c. When the world grew worse and worse the strong man kept the house God sent a stronger than he 1. Christ in the flesh 2. Christ in the Spirit to be spiritually born of the woman cloathed with the Sun Apoc. 12.1 2 3. Exhort To make use of the good in these last evil days In this day the good and evil strive they have now their shock All the Wisdom of the former ages flows into this all the stories are written for us upon whom the ends of the world are come This whole Chapter as ye may have heard is encomiastical consisting of a double encomium or commendation The first contains the praise of the Gospel or New Testament compared with and preferred before the Old in the manner of dispensing it we have done with that The Second contains the praise of Christ the Author Minister and subject of the New Testament from the middle of the second Verse to the end of the Chapter Christ is two ways commended unto us 1. Absolutely 2. Comparatively 1. Absolutely which we may call Christ's absolute encomium or commendation 2. Comparatively by way of comparison with and prelation before the most glorious Creatures of God most eminent for wisdom Holiness and Power the Angels And that we may call our Saviours symbolical hyperbolical and transcendent commendation from vers 4. to the end of the Chapter 1. Our Saviours absolute commendation is from his Riches and Honour 1. His Riches his Father hath made him heir of all things This inheritance of Christ is illustrated by the grounds or reasons of it 1. His creation of all things and so he became heir of all the Creatures 2. His eternal generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightness of the glory and express image of his person 2. His honour in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He set him at his right band The Grounds and Reasons of that are 1. His Conservation of all Creatures in their being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing all things 2. His
into the wealthy place This is the purgatory whereof the Papists have made a fable the fiery tryal who ever makes tryal of it shall find it so 1. Observe then who are the true people of God the true Church the clean the sanctified ones the holy people their Religion is such for the fear of the Lord is clean Psal 19.9 A pure Religion and undefiled that fear drives out all pollution and uncleanness Their persons are such they keep themselves unspotted from the world no unclean persons among them Ephes 5.5 Heb. 12.16 Nor touch they any unclean thing 2 Cor. 6.17 They are washed they are sanctified they are justified in the name of the Lord Jesus and by the Spirit of our Lord God 1 Cor. 6.11 But they are diligent to be found of Christ that Lamb of God without blemish and undefiled 1 Pet. 1.19 like to him without spot and blemish 2 Pet. 3.24 as being such as partake of the divine nature and have fellowship with the Father and with his Son Jesus Christ and have communion with the Spirit Are there such Saints upon earth Thou Infidel dost not thou believe such a communion of Saints Doth not the Scripture plainly tell thee so I am sure more plain than that the righteous man falls seven times a day Men cry out of humane inventions yet they make that humane invention an Article of their Faith and believe not these manifest Scriptures You ask me where any such be I point you to no visible Church no sect upon earth for such are all sects works of the flesh Gal. 5. And whosoever he is who saith he is of this or that sect condemns himself out of his own mouth as a Sectary a Schismatick and Heretick and makes a rent in the body of Christ But to give some satisfactory answer to the question where such purged ones be Such clean purged sanctified ones are in every nation and among all sects some Act. 10.3 4 5. Yet so as the lilly is among the thorns Cant. 2.2 as the sheep among the wolves Luk. 10.3 as wheat among the tares Matth. 13.25 Whom Christ in the end of the world shall gather out of all nations as Jer. 23.3 8. by the Gospel of the Kingdom Revel 14.16 Rom. 8.19 unto the land of holiness unto those of the Divine Nature who have escaped the corruptions and pollutions of the world c. 2 Pet. 1. Thou abstainest perhaps from some unprofitable notoriously foul sins if thou shouldest live in them thou shouldst lose thy custom Many there are that drive a great trade of Religion But 't is well if thou be not polluted with those gross enormities But thou takest no notice that there are spiritual wickednesses in heavenly things Eph. 6. that there is a filthiness of the spirit which by how much more spiritual 't is more abominable in the eyes of God 'T is true whoredom and fornication is filthiness but is not covetousness also Gluttony is filthiness but is not envy filthiness too Drunkenness is uncleanness but is not pride also The one hath more of the foul beast and the other hath more of the foul fiend The one is an unclean beast the other is an unclean Devil Thou hypocrite first pluck out the beam of thine own eye Mean time whether they be many or few the purging and cleansing of sin is neglected on all hands Though I cannot but confess that while the Church of God was few in number and under pressure and persecution as in the first three hundred years they were more purged and refined than otherwise And if we look at the lives of men they speak it plainly enough and 't is confessed that while there was a power to check sin though that power was abused yet were men generally then more careful to cleanse themselves than now they are Not as some now a days who ignorantly draw Heb. 12.4 to a bloody purpose i. e. ye have not yet resisted unto blood in your strife against sin ye have not yet let out the life blood and spirit of sin These men follow the Devil their teacher take the Scripture by halves ye have not yet resisted unto blood and there make a stop corrupting that as other Scriptures to their own destruction or others You will say in the Apostles times there was an outward visible Church and a visible Church we have now 'T is true there was so and would to God there were now such a visible Church in the world But if ye look into the story of those times ye shall find them such as were purged from their sins a peculiar people an holy nation If they had been unholy and defiled they were washed c. 1 Cor. 6. That was meant by the beasts clean and unclean Levit. 11. intending those whom they should converse with with whom not And therefore a sheet of unclean beasts was let down to Peter and these words from heaven Arise Peter kill and eat Act. 10. first kill and then eat let out the blood and sinful life and then communicate with them So St. Peter understood the Vision But if we look into our visible Church you shall find prophane persons whore-mongers idolaters covetous envious proud c. and most men addict themselves to such a Religion such a sect as suits best with their sins And though there are excommunications in some Churches yet he that is cast out and excommunicate out of one Church is received into another especially if rich if he have parts c. Favour and a bride will re-enter him into the same Church or into another Optimi esse volunt quia non sunt pessimi as the Pharisees Luk. 18. 1. This reprooves those who call themselves the people of Christ and Christians Sanctified ones because they are not so much defiled and polluted as others are To these I commend Gal. 6.4 Let every man prove his own work and examine himself according to the pure Word of God Thou art not defiled with the foul sin of drunkenness thou art no extortioner c. not given to filthy lucre 'T is well that thou art not defiled with these foul sins But mark what a commendation this is if there were no drunkards c. what hadst thou to boast of A great commendation I wis it is that thou art such that there are some worse in the world than thou art God will not judge so of us he will make no comparisons Thou art foul and unclean thou shalt be shut out of Gods Kingdom another is so and so doth this excuse thee No anothers uncleanness doth not make thee clean Look not then whether thou be cleaner than others are but whether thou be clean indeed whether thou purifie thy self as God is pure 2. This reproves those who call themselves the Church and will be so esteemed because they are many and carry it by most voices who keep up a company of people together as Babylon doth Hab. 2.5 gather unto him all
an heart of Atheism and Prophaness like those Malach. 3.14 they esteemed of godliness by the profit accruing to them by it as the vulgar sort of men esteem of Friendship Vulgus amicitias utilitate probat So did Esau esteem his Birth-right by the present profit the Apostle therefore calls him a prophane person Heb. 12.16 What was his argument Behold saith he I am at the point to dye and what profit will this Birth-right do me Gen. 25.32 He esteemed that which was a type of the Heavenly inheritance of small value in comparison of the present profit hence it is that Malach. 3.15 We have called the proud happy yea they that work wickedness are set up yea they that tempt God are even delivered And do not we account of the proud as happy as if they were better men and honester men because more rich and proud Agesilaus the Lacedemonian an Heathen to our shame be it spoken may teach us more piety more religion when one spake to him of the King of Persia and called him as he was wont to be called the great King in Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the King of Persia Agesilaus answered him quomodo me major nisi me melior sit Our God esteems of men better who are more virtuous holy righteous who have obtained a more excellent name and nature than others have To know the Lord is the best knowledge and that is practical Jer. 22.15 By reason of this false estimate and misprision it 's just with God to make us poor that thereby we may learn what are the true Riches even to be rich in faith and good works and to be rich towards God To make us base and contemptible that we may know what is the true Honour that Honour that comes of God only This was Gods method with Jerusalem Jerem. 39.10 Zeph. 3.8.12 13. To take away the means of knowledge that we may know what is the true knowledge and 't is evident God is at this day about such a work we see it wrought in Germany and Ireland vexatio dat intellectum And since we have not been brought off to obedience by his mercies he is now proving us and trying us with his judgments the Lord grant they may have so good an effect amongst us When thy judgments are in the earth the inhabitants of the earth will learn righteousness Esay 26.9 Consol To the poorest and most despised Christian man who hath obtained by Grace that excellent name who is truly such what though he be despised of men Was not thy Lord and Saviour so He whom man despiseth whom the nation abhorreth Esay 49.7 what though thou be laden with reproaches and dishonourable By-names Thou sufferest not as a Murderer or as a Thief or as an evil doer or as a busie body in other mens matters but thou sufferest as a Christian comfort thy self then thou glorifiest thy God in this name Was not he called a Samaritan one that had a Devil yea Beelzebub the Prince of Devils or rather which is the truer reading Beelzebub the God of Dung or a Dunghil as the Jews dishonoured the names of Idols calling Baal Bosheth Bethel Bethaven c. If they have called the master of the house Beelzebub how much more shall they call them of his houshold Matth. 10.27 He who hath a better and more excellent name than Angels they reputed him a Devil yea the Prince of Devils and is it not enough for the Disciple to be as his Master the Servant as his Lord the Prophet encourageth such Esay 51.7 Hearken unto me ye that know righteousness the people in whose heart is my law What honourable names are they What should they fear Fear not ye the reproach of men neither be ye afraid of their revilings for the moth shall eat them like wool but my righteousness shall be for ever and my Salvation from Generation to Generation Mean time the name of the wicked shall â—ot but the righteous shall be had in everlasting remembrance Were it so that thy name should perish there were some discouragement He shall bring forth thy righteousness as the light and thy just dealing as the noon-day Psalm 37.6 And therefore our Lord having said If they have called the master of the house Beelzebub Matth. 27.10 adds presently Fear not therefore for there is nothing covered that shall not be reveiled and hid that shall not be made known Hath not posterity discovered the reproach cast upon the names of Christ's Apostles Celsus called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enchanters and Sorcerers Vlpian the great Lawyer called them Impostors others said that they taught that men should do evil that good might come thereof whose damnation is just These thou couldst bear but thou wilt say wo is me my mother tha she hath brought me forth a man of sorrows and acquainted with griefs Esay 53. And though thy mother called thee Benoni the Son of afflictions and sorrows thy Heavenly Father will call thee Benjamin Gen. 35. Jabez had his name from grief and sorrow and who may not who sees not and knows the sorrow of these times But Jabez was more honourable than his Brethren and his Father called him Othoniel Judg. The God of time even this time honour thou the name of thy God and thy God will honour thee Let others call thee proud happy and esteem men for outward wealth c. Fear thou thy God and think upon his name Mal. 3.16 Psalm 9.10 They that know thy name will put their trust in thee In that common Anarchy and desolation threatned Esay 3.10 Dicite justo quod ei bene erit Say to the righteous it shall be well with him NOTES AND OBSERVATIONS UPON HEBREWS I. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son HItherto we have had the Apostles Conclusion he now proceeds to the proof of it which is contained from vers 5. to the end of the Chapter where ye may take notice that the Apostle proves not only that proposition but also all that he had affirmed before concerning Christ Vna fidelia duos dealbans parietes whence we may observe that although St. Paul was an Apostle and more extraordinarily and miraculously called than any of the other Apostles and spake by the instinct and direction and guidance of the Holy Ghost yet he will not have us take any thing upon trust which he speaks concerning Christ Act. 26.22 23. I speak no other things saith he than the Prophets and Moses did say should come That Christ should suffer and should be the first that should rise from the dead and should shew light to the people i. e. to the Jews and to the Gentiles 1 Cor. 9.8 Say I these things as a man or saith not the Lord the same also 1 Cor. 11.23 1 Cor.
the east and 45.13 Literally of Cyrus which is saith Plutarch in the Persian tongue the Sun spiritually Christ the Sun of righteousness Jer. 23.5 The days come that I will raise up unto David the righteous Branch So 33.14 15. I will perform the good thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 14.13 the branch of righteousness Concerning the begetting and bringing forth of Christ Esay 4.2 3 4 5. and 11.1 2. and 65.9 Gal. 4.19 In every day of Grace and Light which the Lord vouchsafeth to men upon earth he begets his Son and causeth him to be brought forth and most of all in the last days Mich. 5.2 3. Revel 12.1 2. That we may the better understand this we must know that time differs from eternity thus Time is varied according to motion of which it is the measure of variation and succession Eternity is the measure of that which is unmoveable and therefore it 's always present and therefore it 's noted by hodiè which signifieth the present time But whereas that which is making is not yet complete and perfect but that which is already made is perfect therefore he saith not genero but genui because he is perfect yet lest the Generation of Christ should be thought transire in praeteritum and consequently to fail in regard of the present and future he adds to day have I begotten thee The Son of God therefore is perfect from eternity and his Generation is from eternity and is alway begotten of the Father as light is perfect in the Air yet always and every moment it proceeds from the Sun And therefore the Holy Ghost maketh use of that Metaphor Mich. 5. Egressus ejus in principio à diebus aeternitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 110.3 Ex utero ante Luciferum genui te So LXX Reason A fine from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to open the dark eyes that they who see not might see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath begotten his Son to be an everlasting day and light Psal 118.24 This is the day which the Lord hath made we will rejoyce and be glad in it even Christ himself who is the bright day light the light of light Luk. 1.78 79. The day spring from on high hath visited us to give light to them that sit in darkness c. Joh. 1.9 The true light that lighteth every man that cometh into the world Joh. 8.12 I am the light of the world vers 56. your father Abraham rejoyced to see my day Joh. 12.46 I am come a light into the world Esay 60.1 19. The Sun shall be no more thy light by day But the Lord shall be unto thee an everlasting Light and thy God thy Glory Revel 1. and 21 23. The city had no need of the Sun neither of the Moon to shine in it For the glory of God did lighten it and the Lamb is the light thereof Observ This is the ground of that irreconcileable difference between Christ and Antichrist as great as between day and night light and darkness what communion hath light and darkness righteousness and unrighteousness What concord hath Christ and Belial c. 2 Cor. 6. 2 Thess 2.4 8. Hence it is that both their children are at deadly feud among themselves Ephes 5.6 9. Ye are all the children of light and the children of the day we are not of night nor of darkness c. 1 Thess 5.5 6 7 8. Such are their works Eph. 5.9 qui male agit odit lucem it is said of Judas that he went out and it was night he went about a deed of darkness Joh. 13.3 Repreh This blind age wherein men as the Pharisees of old conceive they see yea that they are most perspicacious and quick sighted yet are stark blind Can we judge any otherwise of this Generation when the Lord Jesus Christ is come a Light into the world Joh. 3. and profers himself as a guide unto the world a guide even to the everlasting life I am the light of the world he that followeth me shall not walk in darkness but shall have the light of Life He that hates sin and iniquity which is the true darkness and desires the Light of Life to be erected in him and so followeth me thorough the way of self-denyal patience mortification holiness love of God and men He shall have the Light of everlasting Life when the true Light shineth 1 Joh. 2.8 yet men have their understanding darkned alienated from the life of God Eph. 4.18 Living in envy hatred and malice one towards another Can we judge any otherwise of this generation than that they are stark blind or hardened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both Eph. 4.8 The true light shineth saith St. John and then he adds he that saith he is in the light yet hates his brother is in darkness even till now and verf. 11. And therefore St. John giveth them the lye that say they have fellowship with God the Light yet walk in darkness 1 Joh. 1.6 What must needs be the event of this Doubtless most dreadful Psal 82. vers 1. The Lord calls for the Light of Life and what comes of it They know not neither will they understand they walk on still in darkness Then follows all the foundation of the earth shall be moved all Estates disturb'd all Laws and Orders violated all go to ruine yea upon the like wilful blindness and shutting their eyes against the Light of Life see a greater condemnation Luk. 17.20 21 22. Consol Is Christ the day and am I a Christian yet in darkness If it be so why am I thus as Rebecca reasoned Gen. If Christ be the day why go I mourning all the day saith David Psal 38.6 Nay 't is the complaint of the whole Church Lam. 3.2 He hath led me and brought me into dark places as they that are dead of old surely a mournful condition Is there darkness even in Goshen He that is in the darkness knows not whither he goes But to the consolation of thy Soul be it spoken all darkness is not evil God himself is said to dwell in the thick darkness 1 King 8.12 He made darkness his pavilion Psal 18.9 11. For although much be written concerning God yet if we consider the multiplicity of contemplations touching the Deity which humane understanding cannot reach unto We will understand in what sence God is said to dwell in thick darkness The Priest could not come near there is a distractedness through which all Saints pass The Lord brings down to hell and brings back again 1 Sam. 2.6 This this is the forlorn condition of the Soul following her Lord through the wilderness through the way of self-denyal patience and mortification which all and every Saint of God passeth through before he come to the clear Light of Life as in Nature the matter precedes the form This was obscurely intimated in the Creation of the outward world wherein first darkness was upon the face of
there are more worlds than one Hebr. 11. and vers 1. by whom also he made the worlds See Notes in vers 2. hujus cap. By all this ye perceive the question is not impertinent into what world the Father brought or brings or shall bring his Son To answer it 1. God the Father brought his Son into this outward corrupt world and shall come into this world to Reign a thousand years Revel 20. 2. He did enter into the Angelical world or Paradise after his suffering when he promised to the penitent Thief that he should be with him that day in Paradise Luk. 23.43 3. After his Ascension he went into the Godly of Divine World so it is to be understood which he speaks to Mary after his Resurrection when he had already been in Paradise for that was the third day I am not yet ascended to my Father i. e. into the Divine World Joh. 20.17 2. How did doth or shall God bring his Son into the world He hath brought doth and shall bring his Son into the world at diverse times and in different manners 1. As a Creator Joh. 1.3 Coloss 1.16 for so the Son as well as the Father is a Creator Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God finished all his works upon this seventh day and thereupon rested in him Gen. 2.1 2 3. 2. God brought his Son into the world as an Avenger and a Judge in the destruction of Sodom Gen. 19.24 The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven which he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an example or type unto those who afterward should live ungodly 3. He brought his Son into the world in diverse apparitions to his Saints and People as in the burning bush to Moses Exod. 3. in a pillar of a cloud and fire by which he went before Israel Exod. 13.21 22. which is interpreted Exod. 23.20 21. Behold I send an Angel before thee to keep thee in the way and bring thee into the place which I have prepared my name is in him 4. In giving of the Law in Mount Sinai Exod. 19. 20. Psal 68.17 The Chariots of God are twenty thousand even thousands of Angels and the Lord is among them as in Sinai in the holy place 5. By bringing in his spiritual presence and kingdom into his Saints Psal 14.5 God is in the generation of the Righteous Isai 45.14 God is in you of a truth 1 Cor. 14.25 Matth. 1.23 6. By his Incarnation when the Word was made flesh and dwelt in us of this many understand this place 7. When after Christs Ascension he brought Christ in the Spirit into the Apostles and Disciples Act. 2 12-17 This is that which was spoken by the Prophet Joel and it shall come to pass in the last dayes c. 8. By bringing his Son into the world to hold the general judgement Act. 17.31 But the Psalm out of which part of the Text is taken seems to be Prophetical of Christs general Kingdom when at the beginning of the thousand years he shall redeem the Creatures from vanity Of this Kingdom Isai 11.1 Hos 2.18 Rom. 8 19-23 Mar. 16.15 When Satan shall be bound for a thousand years Revel 20 1-7 Surely these things must have their accomplishment and fulfilling which yet they never had in the world but shall have when Christ shall come to Reign here in all the world not Corporally that was the conceit of the old Chiliasts God begins not his Kingdom in the Spirit to end in the Flesh but virtually and spiritually in the souls and spirits of Saints and holy Ones and of this we understand this Psalm and other Psalms as Psal 93. and 96. and 100. Now that the Father hath brought Christ into the world who sees not who knows not that can discern Christ in his Saints Shew me an humble man there Christ dwells Isa Shew me a patient man there is Christ c. We shall not need a proof of our sight our hearing our feeling Logicians account an Argument from Sense a demonstration 1 Joh. 1.2 For Reason of this why the Lord brings in his first begotten into the world his inward inducement inexpressible Joh. 3.16 Of all Arguments in Mans Reason and in the Word of God the ends of things are most various The ends of his bringing into the world render him most welcome to his people which were 1. For judgement am I come into this world 2. To fulfill all the Prophesies 3. To destroy or dissolve the works of the Devil 4. That by death he might destroy him who had the power of death and deliver those who through fear of death were all their life time subject to bondage Hebr. 2.25 4. I came down from heaven not to do mine own will but the will of him that sent me c. Joh. 6.38 39 40. 6. To save sinners Joh. 3.17 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners 7. To this end was I born and for this cause came I into this world that I should bear witness unto the truth every one that is of the truth heareth my voice Joh. 18.37 8. To be a Ruler in Israel Mic. 5.2 Object How could the Father bring his Son into the world since he was in the world and the world was made by him Joh. 1. Resp See Notes on Joh. 1.12 He was in the world yea is yet how few take notice of him God was in this place and I was not aware of it said Jacob Gen. 28.16 17. Observe how deeply how infinitely we are all engaged unto God God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the world Created us like himself in his own Image from which when we were fallen and so become his enemies he yet extended his Love towards us and that so far That he sent his first begotten Son into the world to suffer death upon the Cross for us and to reconcile us unto himself This engagement is the ground of Religion and whence it hath the name for when we consider so great so unspeakable Love of our God toward us we become Religati i. e. Religious bound to love him again with all our heart soul might and our neighbour as our selves Though Christ be according to the Eternal Generation an only begotten Son yet it hath pleased the Lord to vouchsafe us such a mercy and transcendent priviledge by Regeneration and Adoption in Christ That he is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first begotten Son the first born among many brethren Christ the first begotten Son was brought he came not of himself Joh. 6.38 not to do mine own will c. and 8.42 I proceeded forth and came from God neither came I of my self but he sent me So ought all they to do who come in the Lords Name who ever thus come they are known to all the Children of God as our
shall be put under the Sons feet and subdued unto him and the Son himself become subject unto him that put all things under him that God may be All in All 1 Cor. 15.28 This is called the day of eternity 2 Pet. 3. ult To him be Glory both now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for ever word for word for the day of eternity or as it is in the Syriack for the everlasting dayes◠Of this 2 Pet. 3.11 And this judgement shall proceed from the Godly world For Answer then to this Querie what introduction and bringing in of the first begotten into the world is here meant It 's plain that the second is here principally to be understood Then the Father shall again bring his first begotten into the world and say Let all the Angels of God worship him That the second is here to be understood appears from hence 1. Because howsoever the Angels of God worshipped him at his first introduction into the world yet it is not said that all the Angels of God worshipped him onely one Angel was the Minister of Annuntiation unto the blessed Virgin Mary though he a principal Angel and one of the seven 'T is true a multitude of the Heavenly Host congratulated his entrance into the world Luk. 2. but we read not that all the Angels did so In the Wilderness when our Lord fasted forty dayes and forty nights we read that the Angels ministred unto him but not all the Angels In the Garden while he was in an agony an Angel of God appeared unto him from heaven strengthning him Luk. 22.43 but not all the Angels and that but few were so employed in the time of our Lords passion c. not then twelve Legions of Angels After his Resurrection at his Ascension we read of few appearing never of all Now beloved we have heard all this and see as it were from an high Promontory the Kingdom of God can we think by our sight and contemplation to enter into it surely no more than a man by sitting in his study and looking in a Map can travel over the world No no it is Faith in the first begotten and all the Virtues following that promote an entrance into those Kingdoms 2 Pet. 1.1 11. A notable proof of this Isa 11 1-10 where having described that glorious time vers 11. It shall come pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people c. Hab. 3.2 Revive thy work in the midst of the years after the first introduction by Creation and before the last The Reason why when he brings his first begotten the second time into the world he saith Let all the Angels of God worship him will appear from the consideration 1. Of God the Son that is to be worshipped 2. Of the Angels of God who are to worship him 1. Gods Justice and the manifestation thereof for whereas the first begotten Son of God hath suffered such contradiction of sinners against himself the Son is brought in with punishing of ungodly ones it is just for the Judge of all the world to manifest the Glory of his Son Hos 2.18 At that day I will make a Covenant for them with the beasts of the field vers 20. and thou shalt know the Lord there was much knowledge of Gods Justice manifest and Psal 58.6 Laetabitur justus cum viderit vindictam and a man shall say Verily there is a reward for the Righteous doubtless there is a God that judgeth the earth 2. In regard of the Angels they ought to worship the first begotten as for other Reasons before named in the second point so especially in the renewing of the world in the thousand years that they may acknowledge their shame of the Fall of Lucifer which stands upon record for a warning to all the Angels and therefore the Seraphims have six wings with two they cover their faces and with two they cover their feet for whereas there is boldness where there is no sin they were naked and were not ashamed Gen. there is shame where sin is committed and therefore sin and shame came into the world together Gen. Surely no Reason there is of shame in regard of any sin of their own but for shame of Lucifers Fall they cover themselves before the face of God that they may find Grace in his eyes Learn we from hence to acknowledge the Majesty of the first begotten Son of God that he is worshipped as God himself No Angel accepts of worship See thou do it not Apoc. ult Now Beloved doth the Father bring his first begotten only into the outward world or into the inward rather The wise man tells us that God hath set the world in the mans heart Eccles 3.11 yea more than one world as I shewed not long since And shall we think that the Father will bring his Son into the outward world and not into the inward Did he make the world to be empty think we but empty it must be unless he fill it who is the fulness of him who filleth all in all surely he made it to be inhabited Isai 45.18 He created it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a Chaos empty and void for the Devil to come and dwell in No he made it to be inhabited What the Father doth in respect of the greater world and the whole Church he doth in regard of the lesser world and every part of the Church eadem est ratio totius partis He brings in his first begotten into the outward world and he brings him into thy heart Intus usque ad corda hominum ducit eum saith Anselm and in orbem terrae in reparationem humani generis ubique existentis He hath his first time when the Father brings him into our world his time of weakness when we are weak with him He hath also his second time his time of power when we shall be enabled by him 2 Cor. 13.4 To this purpose are the parables of the Ten Virgins and the Talents Repreh This reproves the boldness of Enosh of weak miserable man who dare sin against so great a Majesty which even the greatest Angels adore and fear Dare any of you having a matter be judged under the unjust 1 Cor. 6.1 Repreh Those who neglect the First-born at his first coming into the world we blame the Jews for their ill use of him in his first introduction into the world as if we were not in the same condemnation it 's spoken not only in regard of them but even of all men Isa 53. We see him at his first coming weak c. It 's an heavy complaint They have despised me and my Father We are ashamed of him in this crooked and perverse generation c. Mark 8.38 Cato intravit floralia ut exiret Can we think that he the Lord will enter and dwell in an unclean heart that departs from the Living God See the perverse
and the ends of them The wonders were either true or appearing only The true wonders were such as they appeared to be such as those wrought by Moses in Egypt by Elias and Elisha by Christ and his Apostles Those which had only an appearance of truth are of two sorts For either 1. They were such as appeared to be wonders and were indeed no other than natural Or else 2. Wrought by power above nature 1. The former were only wrought by those who were well seen in the secrets of nature such were the works of Zoroastres the Brachmannae and Gymnosophists and other true Philosophers These were wrought applicando activa passivis by applying natural causes after a more hidden way which should produce strange effects yet but natural These because ignorant men knew not the true causes of them have been thought to be true Miracles which indeed were not Archytas of Tarentum made a Pigeon of fire fly in the air Dedalus made himself wings and flew So they say of Simon Magus The Egyptians made their Statues and Images of their Gods to speak 2. Another sort of wonders there are which exceed the ordinary power of nature and are wrought by the help and assistance of the Devil who hath always been Simia Dei in all his works both natural and above nature These works are not true Miracles but illusions for God alone works true wonders Psal 138.4 2 Thess 2.9 These the Apostle calls lying wonders such were wrought by the Egyptian Sorcerers and Magicians 2. Distingush the Authors of Miracles God and Christ with their servants or else Satan with his servants And such as these we may truly say are the Factors of the Romish Faith whereby they intended to win credit to their false and Antichristian opinions as praying to and worshipping of Saints and Angels One of their own saith thus The power of working true Miracles continued in the Church so long as the true faith and service of Christ continued But when the time came that Peters successors lyed Saying Silver and gold have I none They lost the power and right of saying Rise up and walk Evil doers and deceitful workers of iniquity such as these our Lord saith shall say unto him in that day Lord Lord have we not prophesied in thy name and in thy name cast out devils and in thy name done many wonderful works And then I will profess unto them I never knew you Depart from me ye workers of iniquity Matth. 7.22 23. 3. The end of working Miracles and Wonders must also be distinguished whereof some good as wrought for the glory of God and the good of men as that they might be brought unto God and Christ 2. Others evil as those wrought to draw away men from the Truth of the Gospel God and Christ and for the damage and hurt of men Of the first kind were those of Moses bringing water out of the Rock Manna from Heaven Deut. 8.4 Thy raiment waxed not old upon thee nor did thy feet swell these forty years All of them tended to the destruction of the Aegyptians the incorrigible enemies of God and to the good and welfare of his people and of this sort were all the Miracles wrought by Elias and Eliseus such also were the Miracles wrought by Christ and his Apostles 2. Other Miracles were wrought for evil ends as those of the Aegyptian Sorcerers to detain Israel in Aegypt and to keep them from the Service of the Lord their God nor did any good acrew unto Mankind by them Such are the Miracles of Antichrist 2 Thess 2.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the lye and unrighteousness are the ends that those wonders aim at By one or other of these it will not be difficult to discover the true miracles and wonders from the false 1. For the illusions of Satan and his lying wonders they are easily discovered by believers who are not ignorant of his devices 2 Cor. 2.11 But how shall those who believe not distinguish them That is best done by the life of the wonder-workers 2. For the Authors of wonders they by whom they are wrought easily discover themselves whether good or evil for though hypocrites yet difficile est dissimulare diu 3. And if neither of these discover the wonders whether true or false the ends being expressed and declared will undoubtedly manifest what kind of wonders they are so that men may believe the true and beware of the false and lying wonders Deut. 13.2 3. The like we may say if the sign or the wonder tend to seduce us and lead us away from the true Christ unto false Christs Josephus tells us of one Jonathan that led many Jews into the wilderness of Cyrene and promised them great signs and wonders to perswade them that he was the Christ but he and all that followed him were scattered and routed by the Roman President Afterward another named Barchocab gave forth himself in so many words that he was the Christ I am the Messiah and so called himself as if he had been intended and meant by the Star that was prophesied of Numb 24. and appeared and led the Wise Men to the true Christ This Impostor and false Christ persecuted the Christians and slew many of them till at length he was besieged in Betheron and slain by Adrian the Emperour who slew of the Jews that followed Barchocab and others twice as many as came out of Aegypt and took the rest Captives Afterwards the Jews called him no more Barchocab but Barchozba the Son of a lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ring-leader of the Jews Apostacy as Justin Martyr calls him These are two false Christs of Note that we read of in story but are there no more Surely whoever leads or perswades us to any other Christ than God and Christ and his Apostles witness of he leads and perswades unto a false Christ Rectum est index sui obliqui a right line best discovers it self and all crooked lines If therefore we know what the true Christ is it will not be difficult to discover the false Christs The true Christ and the truth in Jesus is to put off the Old Man Ephes 4.22 23 24. All they therefore must be false Christs and false Prophets who perswade us to keep on the Old Man still and to continue in our lying our wrath our thievery and corrupt communication our bitterness c. vers 31. If therefore we will heed and consider the Miracle what it is whence it proceeds and whither it tends we may well beware of all seducing spirits by signs and wonders c. Observ 1. The wonderful mercy and goodness of God he leaves no means untryed to bring Man unto Life and Salvation 2. His greater mercy unto his Church Observ 2. Since God beareth witness to the Gospel by signs and wonders c. hence it is evident that the Gospel must be Divine Humane Testimony is too low too inferiour for it Humane Reason
the Lord Jesus hath taken part of flesh and blood he cannot be hid The night is far spent unto these and the day draws near c. Rom. 13.12 These are of the day The day will appear at a little hole even a child is known by his doing whether his work be perfect Prov. The light is the light of men As ye have heard of a new Christmas so of a New-years-day 1. A Christmas taking part of our flesh and blood giving us a suffering spirit an heart of flesh a suffering mind himself suffering of us and by us by reason of our sins rather suffering death in us than consent to the sin with us suffering with us in all our afflictions afflicted with us condoling with us Christ speaking in us delivering his Oracles in us Christ praying in us praising God in us Kiriath-Sepher smitten Debir appears yea the veil being rent the Holy of Holyes appears in all beauty and loveliness of the Christian life which appears and shines out of our mortal body which is his Temple and we members of his body of his flesh and bone of his bone this life is light unto others and as the day manifests it self and all things else 3. Forasmuch as the children were made partakers of flesh and blood he took part of the same This third point gives a reason of our Lords incarnation even a conformity unto the children because they were flesh and blood weak and frail he became weak and frail flesh and blood like unto them Because the children are made subject to flesh and blood so the Hebrew word answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and implies an impotency c. Wisd 9.15 Amor transformat amantem in rem amatam He who loves another entirely will as much as may be assimilate and conform himself unto him whom he loves Whence the Poets tell of their Jupiter that according as he loved Jupiter in Taurum He changed himself into divers shapes according as they were whom he loved so Hosea 12.10 I have multiplied visions in manu prophetarum assimilatus sum I am resembled unto divers things in the hands of the Prophets The Love of the Lord Jesus inclined him and so far prevailed with him that he humbled himself to our nature and the weakness of it This reason is implied in the Text which faith Forasmuch as the children are partakers of flesh and blood he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in similitudine unto them so the Syriac This reason is taken from the love of Christ unto the children 2. Another may be added in regard of his relation unto the children as they are his Brethren Esay 40.9 10. Where it is in the Margin Against the strong Luke 11.22 Exod. 2.11 12. The Lord hath raised up of our brethren one like unto Moses according as he promised Deut. 8.15 Who because his Brethren were burdened and oppressed with their sins he is come to visit his Brethren and invites unto himself the weary and heavy laden Matth. 11. Observ 1. Note here an argument as of mans abasement and humiliation so likewise of his honour and exaltation 1. Of his abasement and humiliation he was made flesh and blood weak frail mutable therefore one of mans names in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miserable poor weak afflicted man such was the Lord Jesus See Notes on Gen. 4. Enosh Plotinus a rare Philosopher in his time as Porphyrius records in his life seemed to be ashamed that his Soul was in such a frail weak mutable body and therefore he would be very hardly perswaded to tell any one of what stock he was nor would he yield by any means to sit that any Painter or Limner should take his Picture what saith he do ye not think it enough that a man bear this Image that nature hath cloathed him withal but will you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image of an Image He is thought to have been a Christian and his works declare as much besides his familiarity with the most excellent learned and pious Christians of his time he knew the vanity of flesh and blood not worthy to be so doted upon or gloried in and therefore he refused to suffer an Image of his perishing Image to be taken by any Of the like resolution were two rare men one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miracle of his age they well acknowledged how frail flesh and blood is and in how frail an Image he walketh Psal 39. Observ 2. But as much this makes for the exaltation of our weak and frail nature that the Son of God hath humbled himself and stooped to take it up and wear our mortal garment that God was manifest in the flesh hath vouchsafed to man us and all Believers with himself in all our afflictions to be afflicted with us to make us his living Temples yea to make us members of his body of his flesh and of his bones Eph. 5.30 This is an Honour whereunto the Son of God hath advanced our humane nature so that we may say with our Apostle Heb. 2. Thou hast made him little lower than the Angels to crown him with glory and honour yea he laid not hold of the Angels but took hold of the Seed of Abraham and what Even all the Believers Observ 3. The great and manifold wisdom and goodness of our only wise and only good God who since mans fall hath in all things accommodated himself unto him to raise him up again as Elisha to the dead child Man was wandered into manifold by-paths of error and many ways had strayed from his God and therefore according to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sent after the strayed man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitudes or multiplicities of his Law Hosea 8.12 as S. Peter wrote his Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those in the dispersion and thus Joseph visited his Brethren in Dotham i. e. in the Law so the true Joseph visits his Brethren Gen. 37.17 Even so we when we were children in bondage under the elements of the world In the fulness of time God sent his Son c. Gal. 4.3 6. We shall find that the Lord after the same manner raiseth us up from our fall as Elisha did the young child 2 Kings 4 29-35 He first sent his Servant with his Staff i. e. the Law but that could not give life Rom. Elisha God the Saviour comes himself and applies himself unto the child and raiseth it from the death of sin to the life of righteousness Observ 4. Here is a lesson for all the children of God that whereas for this reason because the children were partakers of flesh and blood he took part of the same for the same reason we also should even out of love condescend unto the necessities of our brethren S. John reasons so 1 John 4.10 11. If God so loved us we ought also to love one another So ought we to comply with them in the condition
our priviledges are granted upon condition of performance of our duties as vers 6. in the Text so vers 14. Ezech. 36 27-36 cum v. 37. Psal 32.8.9 Deut. 8.1 Zach. 6.15 2 Cor. 6. fine cum chap. 7.1 1 Pet. 3.6 Whence we may discover a notable device of Satan whereas the Lords method is ye shall be his house if ye hold fast c. Satan inverts this method and tells us we shall be Christs house whether we hold fast our confidence or not c. See Notes on Matth. 10.32 33. NOTES AND OBSERVATIONS UPON HEBREWS III. 7 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore as the holy Ghost saith To day if ye will hear his voice Harden not your hearts as in the provocation in the day of temptation in the wilderness When your fathers tempted me proved me and saw my works fourty years HItherto we have heard the first part of this Chapter The Doctrine as we may call it Now followeth the second which we may call the use which may be inferred from the former diversly Either 1. Thus since Christ dwells in us and we are unto him a spiritual house only through confidence and rejoycing of our hope we must take heed of those things which are contrary to our hope and our confidence and rejoycing of it Such as is an evil heart of unbelief vers 12 19. 2. Or thus since the fruition and enjoyment of Christ is only conditional viz. Upon these terms that we run the race of Faith and Hope and Confidence and Rejoycing and hold on constantly unto the end that we fight the good fight of faith until all our spiritual enemies be overcome we must take heed lest we harden our hearts and so leave off this race and fight of Faith and so deprive our selves of the spiritual Canaan our true Rest and Sabbath which is Christ Chap. 3.19 and 4. 3. And yet there is a third way of inference thus by reasoning a minori if they sinned who refused to hear Moses let us take heed that we sin not much more through our unbelief and disobedience by refusing to hear a greater than Moses and so deprive our selves of the eternal Rest Every one of these inferences are good The use which our Apostle makes in this latter part of the Chapter of his Doctrine in the former is most what either dehortatory or hortatory 1. To disswade from Apostacy 2. To perswade them to perseverance And these two he continues until chap. 4. ver 12. where he resumes his former argument touching the Deity of Christ In his Use or Application our Apostle first lays his ground with a Scripture taken out of Psal 95. vers 7-11 and then builds his uses thereupon In the latter end of this third Chapter and in the beginning of the fourth and ver 12. In the Scripture cited we have 1. The Author of that Scripture And 2. The Scripture it self 1. The Author is the holy Ghost we may therefore consider the holy Ghost 1. As the Author of this and other Psalms And 2. As it gives authority to this and others And so it may be alledged to confirm the whole Book or Books of Psalms and other Scriptures and every part of them 1. As for the part of the Psalm cited it contains a dehortation and warning of the evil 1. Of sin 2. Of punishment Or the evil of sin dehorted from ver 7 8 9. and the effects of it 1. Upon the Lord himself ver 10. 2. From the Lord himself upon the sinners themselves ver 11. 1. In the dehortation and warning we have these Divine Axioms 1. The Holy Ghost is the Author of this Psalm named as of other Psalms and Scripture 2. The Fathers of the Hebrews 1. Tempted God 2. They proved him 3. They saw his works 3. The Holy Ghost saith to the Hebrews To day if ye will hear his voice harden not your hearts as in the provocation as in the day of temptation in the wilderness 1. The Holy Ghost is the Author of the Psalm named as also of other Scriptures The Apostle owns it to be the Spirits work so doth S. Peter Act. 1.16 This Scripture must needs have been fulfilled which the Holy Spirit spake before by the mouth of his servant David and Christ himself Luke 24.44 For the Spirit of God in any man owns and acknowledgeth what is of like nature to its self where ever it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 12.11 and 34.3 This is the reason why many neglect the Psalms and other Scriptures they find no sweetness nor take any delight in them Paul by the Spirit in him judged of the Spirit whereby the Psalms were dictated These men want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God in themselves and therefore how should they relish or tast any spiritual sweetness in the Scriptures It must be the spirit in us whereby we judge of the spirit and the works of the spirit The Apostle having written touching spiritual things 1 Cor. 2.13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The natural man saith he receiveth not the things of the spirit of God for they are foolishness unto him nor indeed can he because they are spiritually discerned Observ 1. The spirit of God hath its speaking faculty c. See before on Heb. 1.1 his manner of declaring his nature will ways works Ratio Why doth Paul here alledge the authority of the Psalm he did not before 1. He adds the authority of the spirit that it might appear God was the same Author of all the rest 2. In this Psalm David reproved the Jews from hence the Apostle would reprove them and therefore for more authority he refers it to the Author the Holy Spirit Observ 2. If the Holy Ghost be the Author of the Psalms and so of other Scriptures Hence it appears that the Scriptures have conformity with it and consequently are holy Observ 3. Hence it follows that the Holy Scriptures are spiritual and spiritually to be understood as the Apostle saith of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. So our Lord saith of the Gospel My words are spirit and life John 6. Observ 4. Note hence with what authority the word of God comes unto us As the Holy Spirit saith our Translation renders it not fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Article of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used the Spirit the Holy Spirit not as David but as the Spirit the Holy Spirit saith So though David be said to say any thing yet it is by the Spirit as Matth. 22.43 David in spirit called him Lord Yea whereas we have divers Titles of the Psalms which are extant in latter English Translations but were not in the former whereupon great complaint was made that the then Governours of the Church deprived the people of part of God's word this complaint was reasonable whereupon it was satisfied by adding the respective titles to every Psalm which had it in the Hebrew But since we have these
Jews Acts 7.51 Ye have alwayes resisted the Holy Ghost nay not only they but their Fathers before them how gracious was the Lord unto them Surely they are my people Isai 63 8-10 but they rebelled c. surely the Lord draws man with the cords of a man even with such as the man is fit to be drawn by he does not tow him on with violence or draw him against his will as with cart ropes like an horse or mule Psal 32. yea a beast is more easily allured and encouraged with love and gentleness than violently forced and driven Much less can the man be drawn by other cords than befit a man There is a generous principle in man rather to be gently perswaded induced and led than to be forced by violence as indeed he cannot be No you will say what Grace then was that wherewithal Paul was drawn was not that force and violence Surely no let us examine that Grace Paul had a light from heaven that shined round about him Act. 9.3.18 and was not this violence Surely no what if I shall demonstrate the like in the conversion of any sinful man in thine The Holy Spirit saith to thee To day if thou wilt hear his voice the day light now shines unto thee thou hearest the Lords voice outwardly and inwardly and that reproves thee that thou hast persecuted Jesus even crucified him and slain him for while we are sinners he dies Rom. 5. This voice of the Lord mollifieth and melts thy hard heart and causeth a sweet compliance with the Lords will Lord what wilt thou have me to do The Lords voice directs thee to Ananias and what is Ananias but the Grace of the Lord which indeed by Metathesis is the same name yea and the same nature with Johannes the Grace of the Lord. This Grace of the Lord preventing thee there falls from thine eyes as it were scales even the false notions the misunderstandings of the Scriptures and thou receivest thy spiritual sight Yes but was not this an irresistible work No the Apostle himself making relation of his own conversion Act. 26.18 19. I was not disobedient saith he unto the heavenly vision To be obedient or disobedient all men know is purely voluntary and such was Paul's Conversion here otherwise surely Paul might have said as Tully Fatalis quaedam calamitas incidisse videtur humana consilia divina necessitate esse superata O Agrippa this was a force and violence that came upon me against my will I could not withstand it it was an irresistible work No he saith not so but I was not disobedient unto the heavenly vision I did not by contumacy resist the heavenly vision as the Syriack hath it He was left free as thou and I am To day if ye will hear his voice harden not your heart The Day light shines unto me the voice of the Lord sounds unto me admonisheth me reproves me c. I was not disobedient unto the heavenly vision Observ 7. If we would still be taught by Christ and effectually hear the voice of our Teacher we must not willingly and willfully harden our hearts by known sins these cause our Teacher to depart from us Jer. 6.7 8. As a fountain casteth forth her waters so she casteth forth her wickedness Be thou instructed O Jerusalem lest my soul be loosed from thee Hos 4.4 Hebr. 10.38 39. The just shall live by faith but if he the just man draw back my soul shall have no pleasure in him Repreh 1. Who harden their hearts against means c. Repreh 2. Who hear the voice of the beast yea of the Devil 3. The Holy Ghost saith to the Hebrews that in the provocation or in the day of temptation in the wilderness Their Fathers tempted him proved him and saw his works forty years Herein the Holy Ghost sets down the sins vers 8. and the sinners vers 9. As for the sins they are two here named and these set out by the place where they were committed in the wilderness As for the sinners vers 9. we have them set down in relation to the Hebrews their Fathers and their sinful acts they tempted God they proved him and the aggravation of these sinful acts 1. From their knowledge of what might have inclined them to better they saw Gods works 2. From the duration and continuance of time forty years all which we may resolve for our more distinct handling into these particulars 1. The Fathers of the Hebrews hardened their hearts in the provocation in the wilderness 2. They hardened their hearts in the day of temptation in the wilderness 3. Their Fathers tempted God in the day of temptation and they proved him in the wilderness 4. All this they did though they saw his works 5. All this they did though they saw his works forty years 1. The Holy Ghost saith that the Fathers of the Hebrews hardened their hearts in the provocation in the wilderness Who these Fathers of the Hebrews were ye read in Exod. 17.1 where the story is related 2. What it is to harden the heart I have shewn in handling the former words So that there only remains to enquire what the place was wherein they hardened their hearts which is set down 1. Generally in the wilderness 2. Specially in Meribah or in the provocation in the wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place rarely if at all inhabited The word used by the Psalmist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is one third part of the lower world which the Jews divide into three parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The habitable part of the world called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because inhabited 2. the wilderness 3. the sea 2. What part of the wilderness was this Ye find it was Rephidim Exod. 17. the 11th station of the Israelites Numb 33. that 's called in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting a special place which here the LXX render appellatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their bitter contention and chiding with Moses whereby they provoked him to wrath by contending with him and not only Moses but the Lord himself also Exod. 16.8 Numb 20.2.13 Hereby also may be understood all the provocations wherewith Israel provoked the Lord and Moses Deut. 9.7 vers 22.23 24. The Reason why they hardened their hearts here or because no true good reason can be given for sin the occasion they took here was their want of water as appears Exod. 17.1 And this want of water gives aim to our whole present business and was there not a cause they were come out of Aegypt a plentiful Land and were brought by Moses into the wilderness a barren and dry land where no water is and now they and all their children and cattle were thirsty and of all natural desires men and beasts are most impatient of thirst but lay all these together they will not amount to a reason sufficient to warrant any man to sin Observ 1. Note here a
ground of interpreting proper names in Scriptures what ye read Exod. 17.7 called Meribah the Holy Ghost here turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocation or bitter contention an appellative name instead of a proper name there are many examples of such in Scripture Matt. 1.23 Emmanuel Joh. 1.28 Rabbi Master we have found the Messiah which being interpreted is the Christ vers 41 42. Thou shalt be called Cephas which being interpreted is a stone Joh. 9.7 Go and wash in the poole of Siloam which is by interpretation Sent Act. 4.36.9.36 Barnabas a Son of Consolation Tabitha by interpretation called Dorcas and 13.8 Elimaz Hebr. 7.2 Melchizedech All the Patriarchs names interpreted by their Father or Mother and Moses by all which and many more it appears that who ever shall beside the proper names of persons or places give us the interpretations of them as the Holy Ghost here doth by the Apostle he doth us no wrong but we ought to acknowledge it a gift of the Spirit which for ought we know may be yet in the Church which the Apostle calls the interpretation of tongues 1 Cor. 12. Observ 2. Observe here how the Justice of God sets a brand of proper names on places where sins have been committed or punishments for sin as here Exod. 17.7 Numb 11.1 3. the people murmured Taberah the fire of the Lord and vers 34. Kibroth Hattaavah the graves of lust so ye read of a well call'd Eseche that is Contention and another Sitnah that is Enmity Gen. 26. Behold should the Lord set a name upon all the places where we have sinned against him where we have envied our neighbour where we have prided our selves where we have over-reached our neighbour in bargaining where we have provoked him to wrath where we have over-charged our selves with surfetting and drunkenness if names were stampt upon the places where either publickly or privately in our shops chambers studies or closets we have sinned against God and our Neighbour what a number of Meribahs of Massaes of Taberahs of Kibroth Hattaavahs there would be Lift up thine eyes to the high places and see where hast thou not been lien withal saith our Lord of the spiritual adulterers and fornicators Jer. 3.2 If all places should bear a mark of our sins it 's to be feared all the places would never be named Observ 3. That sin whereby the people hardened their hearts it was contention and strife for want of water Exod. 17. whence we may note that God's Israel may for a time want what is necessary for the satisfaction of natural desires as Israel here wanted water You will suffer your children to want something that they may own you and beg what they want of you And the true Israel of God may be thirsty and want the spiritual waters for the refreshing of their souls Psal 63.1 My soul thirsteth for thee hungry and thirsty their soul fainted in them Psal 107. Observ 4. Where there is such a want of spiritual waters we ought not to harden our hearts or complain murmur and provoke the Lord or grow impatient by unbelief but we ought to come unto the Lord and seek it by faith and prayer and wait upon him for it for he will give the waters of his Spirit to wash and refresh our souls if we seek it of him it is among the signs of the Messiahs's coming and appearing Isai 35. and it is added as a reason of all those great works which the Lord shall work in us The eyes of the blind shall be opened and the ears of the deaf shall be unstopped and the lame man shall leap as an hart and the tongue of the dumb shall sing vers 5 6. then the reason is added for in the wilderness shall waters break out c. Beloved we doubt not but all these things have been fulfilled in their time by our Lord in the dayes of his flesh as the Evangelists bear witness of them but our Lord hath told us Joh. 14.12 Verily verily I say unto you he that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father And therefore in the dayes of Christ in the Spirit all these are to have their spiritual fulfilling in us for so the Apostle prayes that the eyes of our understanding may be enlightned Eph. 1.18 and the deaf who heard not by reason of their hardened hearts the Lord's voice now hear what the Lord speaks in them and the lame who halted between two opinions these now can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they who were dumb can now sing praises unto the Lord. And the reason of all this is from the gift of the promised Spirit vers 6 7. For in the wilderness shall waters break out and streams in the desart c. And what is the wilderness but the dry and thirsty land even the soul that thirsteth for God As a dry and thirsty land where no water is Psal 63.1 This is the reason that by Sion we understand the Church of God why It signifieth drought and thirstiness it 's a company of those who can truly say with the Psalmist 143.6 My soul thirsteth after thee as a thirsty land and chap. 42.1 As the hart panteth after the water-brooks my soul is a thirst for God c. Observ 5. When we want the spiritual waters we must not provoke or chide Moses we must not contend with the faithful Ministers as these Fathers of the Hebrews did but rather desire their Prayers and that they would help with us For possible it is they may not have the Fountain Yet Apollos was mighty in the Scriptures yet knew only the Baptism of John Act. 24.25 Yea though they themselves have that fountain of living waters yet it is not in their power to give it unto others from their belly not the fountain it self Paul spake warily 2 Tim. 1.6 Stir up the gift of God that is in thee by the putting on of my hands They had the Spirit of God by the putting on of Paul's hands but it is the gift of God Nor are all in a like capacity to receive it Quicquid recipitur recipitur ad modum recipientis And what makes us fit to receive the spiritual waters Ye have need of patience that having done the will of God ye may receive the promise Hebr. 10.36 Act. 3.18 19. Repent and be converted that your sin may be done away and he shall send Jesus Christ c. Observ 6. We may often want the spiritual waters while we are yet in the wilderness and on our way to the Holy Land as the Fathers did Numb 20.1 So saith the Wisdom He that drinketh me shall yet be thirsty Ecclus 24.21 He that drinks of this water shall thirst again John 4. But our Lord saith He that drinks of the water that I shall give him it shall be in him a well of water Object How then doth Wisdom say
men who are truly Godly i. e. God-like who else but they who being tryed in their works are found like unto God He that doth righteousness is righteous as he is righteous 1 Joh. 3.7 This must needs be so because the Godly man works all his works in God Joh. 3.21 1 Joh. 5.20 Eccles 9.1 1 Cor. 16.14 And on the other side God works all the Godly mans works in him Isai 26.12 Repreh Who impute want of wisdom unto the only wise God as if he should make some men yea most men on purpose to destroy them Would any work-man make any work for such an end and shall we impute that to the only wise God But may not the potter do what he will with his clay 'T is true but what Potter makes a vessel to break it God hath a righteous power of vessels marred by their own default to make up some tractable ones to honour and others who will no longer be wrought upon to dishonour and that to the glory of his wisdom power justice and mercy for what if God be willing to shew his wrath and make his power known endured with much long-suffering c. Could it be called wrath or long-suffering if God made them vessels of wrath Repreh 2. Who impute unrighteousness unto the most Just God as if he should make some men yea the greatest part of mankind wicked so that they could be no other then wicked yet should condemn them to everlasting destruction because they are wicked Nero was held the most unjust and barbarous of all the Roman Emperours who attempted the chastity of a vestal Virgin to whom by the Law to be unchaste was a capital crime she refusing to answer or comply with his lusts he caused a rude Soldier to ravish her by violence which done he then condemned her for being unchaste Exhort Let every man prove his own work Gal. 6.4 Rom. 14.12 Ratio Why doth the Psalmist Psal 59. and the Apostle here mind the Hebrews of their Fathers and their hardening their heart c. He knew that naturally there is in all children a love towards their Parents a fear an honour toward them Mal. 1.6 an high estimation of them c. and therefore because those we love c. we easily are inclined to imitate and follow them therefore their Fathers having hardened their hearts tempted God c. the Psalmist and Apostle mind them that herein they follow not their Fathers 2. Children look at their Parents as the Authors of their being the Rock whence they are hewn and consider themselves as somewhat of their Fathers and therefore they conceive themselves as one with them so that what they did they themselves may lawfully do and therefore the command of God strikes in between due honour of Parents and following them in their sins Mean time although Children be inhibited to follow their Parents in their sins yet they have no authority to put them to death though for their sins It is an ill Gloss in the Quarto Bible on 2 Chron. 15.16 Observ 1. The Lord would that we should endear our Love unto him above our nearest Relations so the Apostle reasons Hebr. 12.9 We have had Fathers of our flesh who chastized us at their will Deut. 13.6 Thy brother the son of thy mother thy son thy daughter the wife of thy bosom thy friend which is as thine own soul Gen. 22.2 Take now thy Son thine only Son Isaac whom thou lovest and offer him up unto me for a burnt-offering The Reason is the love unto God is enjoyned in the first Commandment and to our neighbour or all inferiour to God in the second and the Lord requires all our Love and therefore what is given to Parents or any other is taken out of our Love to God Observ 2. Hence we learn that Children do not alwayes Patrizare they are not like unto their Parents the believing Hebrews to whom our Apostle wrote were the Children of rebellious and disobedient Parents Of Ahaz and Manassah the worst of the Kings of Judah were born Ezechiah and Josiah the best of Kings And it is true of the contrary that good Parents have oftentimes evil Children as Samuel had Joel and Abia Ezechiah had Amon Josiah had divers evil Sons The reason is Parents beget Children according to their natural condition not according to that acquired for after the natural birth there are other two births one good the other evil so that there are three natures in man one animal another foolish and wicked according to which ungodly men are of their Father the Devil Joh. 8. The third is the Divine Principle which enlightens every man coming into this world of all these every one strives which may live and prevail over the rest Their true posture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. The Lord casts not off the Children of wicked Parents for their Fathers sins They to whom David spake Psal 95. and they to whom our Apostle wrote were under Grace whence it was that the immediate issue of those rebels whose carcase fell in the wilderness were brought into the Land of Canaan Observ 4. There are no fitter examples to be set before us than our Ancestors whether they have good that we may follow them or whether they have been evil that we may decline and shun their evil course Ezech. 18.14 Observ 5. Domestick examples of those who have been punished should fright us from sin And for this end the Lord useth the examples of these fathers in the Text. Reproves the negligence and carelesness of Parents in regard of their children A bear takes more care of her whelps and an Ass of her Colt then many Parents of their Childrens education I deduced hence by way of corollary a reproof of those who impute unrighteousness and want of wisdom unto the only wise and most just God Against which some exception was taken as if what was spoken had been answered It is an easie matter to speak something though against the most manifest truth because nihil est tam ratione firmum quin vir ationis infirmari possit Especially when the authorities of men are alledged and that as the prime Reformers But could they be called the prime Reformers as lived if some of them live not at this day Reformation is of the life information is of the judgement they therefore in this point had been more properly said to inform than reform But our faith standeth not in the wisdom of man but in the power of God 1 Cor. 2.5 There is at this day a very learned work extant upon this very argument and whatever can be spoken against this truth clearly answered unto which I refer whoever object any thing against the truth delivered Repreh Who imitate their Parents and Predecessors in their rebellion and disobedience against the Lord Abijam walked in the sins of his father Rehoboam the foolishness of the people as the wise man calls him Ecclus. Thus men propagate
between the outward and temporal goods and the inward and spiritual goods the outward and temporal goods have the name of goods because they have a twofold goodness in them See Notes on Phil. 4.11 12 13. 1. This substance is therefore better than all other wealth because really and truly it 's all that which the outward riches are only imagined to be Prov. 18.11 or at the best a representative of them in his own conceit but this better substance is the true castle c. Psal 18. The outward wealth is called bona goods but this true substance is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential goodness it self as Christ is called Hos 3.5 2. The outward wealth consists in those things which are below the Man as Sheep and Oxen Silver and Gold the true Riches are above the Man Treasures in Heaven 3. The temporal wealth is fleeting and transitory uncertain riches 1 Tim. the better substance is perpetual Isai 33.6 Wisdom and knowledge shall be the stability of thy times and the riches of salvation the fear of the Lord is his treasures 4. Outward wealth and riches are termed even nothing Wilt thou set thine heart upon that which is not Prov. 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil ipsum The true substance is all things as when Moses besought the Lord to shew him his Glory the Lord answers him ostendam tibi omne bonum Exod. 33.18 19. as he doth Chap. 34. when he shews him himself And the Lord Jesus is caled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Things Coloss 3.11 as having nothing but possessing all things Gen. 39.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus his Divine Nature is equipollent to all the promises of God 2 Pet. 1. Rom. 15.27 1 Cor. 9.11 God the Father hath blessed us with all spiritual blessings in heavenly good gifts Matt. 7.11 the Spirit Luk. 11.13 Observ 1. The nature and eminent degree of Christ and the spiritual riches and treasures in him and by him See Notes on Coloss 3.1 Observ 1. Observ 2. The Hebrews substance was an enduring substance The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding continuing enduring 1 Pet. 1.2 3. 1. This word imports the immutability of the Hebrews substance which is no other than Christ himself c. as was shewn before This appears by testimony out of Psal 102.26 Thou Lord in the beginning hast laid c. This is quoted by the Apostle to the Hebrews as understood of Christ Hebr. 1. negatively in regard of Christs Nature and immutability 2. Most pure holy in him no potentiality whatsoever is changeable is in potentia hath inclination to become some other thing therefore solus habet immortalitatem 1 Tim. 6. 3. Most simple without admixtion unum bonum quod immutabile est quod est Deus Christ a Rock Hence the name Jehovah Mal. 3.6 I am unless ye believe that I am Observ 1. A sure foundation to build upon a Rock Matth. 7. Observ 2. The miserable condition of those who are not built upon the Rock no standing Psal 69.3 Observ 3. A pattern of constancy and immutability such is Christ in wisdom goodness power c. and such is every Divine Man Psal 102.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immutable subject to no change idem ipse V. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of Christ of the same root with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 42.8 Zach. 9.9 Divinitas in ea particula Christ yesterday to day and the same for ever Scaliger ipse in essence and attributes understanding will works Observ 4. Broad difference between God and his Creatures He immutable and independent they mutable and dependent mutable in regard of materiality and potentiality propension to some other thing to nothing opposites for Eccles 33.14 15. Repreh 1. Our inconstancy and mutability Repreh 2. Such as are constant in inconstancy as they say of Planets Gen. 4.12 16. Repreh 3. Those who seek corruptible riches and neglect the durable Exhort To be like unto Christ rich 1 Cor. 10. Eph. 4.14 15. This the Apostle rejoyced to see Col. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Fabricius course of the Sun v. 6. 1 Cor. 15.58 like to God in immutability Psal 102.28 The Children of thy servants shall continue Joh. 12.26 so we obtain the wisdom gray hair all desire eternity all died but Enoch the shortest liver he was translated Heb. 11.5 fulfilled a long time Means 1. To endure as Christ the substance believe so a Rock 1 Pet. 2.4 5. a living stone cut out without hands Dan. 2.34 2. Love him Transformat amantem in rem amatam Christ into us us into Christ 3. Cleave to him Barnabas exhorted to cleave unto the Lord as in Nature things which cleave one to another are changed into the nature one of another one spirit with him 1 Cor. 6.4 Hear and do Matt. 7. while hearing carried about with every wind of doctrine winds waves an house like the Rock it s built upon in righteousness so doing we shall be like him Isai 51 4-8 the great Abaddon shall not have any power against it 2. The fear of the Lord endures for ever Psal 19.9 3. His mercy endures for ever 4. His Kingdom an everlasting kingdom 3. His wayes everlasting Isai 64.5 In these is continuance we shall be saved if we have interest in these what shall hinder us from continuing and being immutable like unto him they that persevere and continue in well doing these shall have eternal life Rom. 2.7 3. That better and enduring substance is in heaven The word Heaven is not read in the V. L. nor in some Greek Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven signifieth not only that material and visible body c. See Notes on Matt. 13.11 but the inward kingdom of God treasure in heaven Ephes 2.4 5 6. conversation in heaven Exhort Seek these durable riches Motive We have a treasure in the field and the like treasure Prov. 11.3 4. Doubt If this better and enduring substance be in heaven how is it in us if in us how is it in heaven Both may consist well together not only by distinguishing what we have re and spe that in our selves we have a real possession of that better and enduring substance but also we have hope of the highest accomplishment of bliss and happiness in heaven so the Apostle Col. 1.5 for the hope But since the kingdom of heaven is righteousness peace and joy in the Holy Ghost Rom. 14. where else can this be but in the true Hebrews and therefore our Lord saith expresly that the kingdom of heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17. So that heaven doth not denote a place but a state and property and quality of the things and therefore the Lord Jesus Christ who is the true better and enduring substance he saith of himself Joh. 3.13 No man hath ascended into heaven but the Son of man who is in heaven 4. The Hebrews had in themselves a better and enduring substance Observ
God as God hath said I will dwell in them and walk in them 2 Cor. 6.16 The Saints are the City of the living God the holy City Heb. 12.22 ye are his house and dwelling place Heb. 3.6 The beauty of this Tabernacle is holiness the tabernacle of God and his holy hill Psal 15.1 Holiness is the beauty of this temple the temple of God is holy which temple ye are 1 Cor. 3.17 Holiness is the beauty of this house Holiness becomes thy house for ever Psal 93.5 Yea this is the lasting beauty of God's house holiness becomes thine house for ever the figurative beauty of God's house was outward which the Jews doted on and since them the Christians What searching there is for the utensils of the Temple Luk. 21.5 which Vespasian carried away what anxious questions are moved what became of the curious wrought veil of the Vrim and Thummim whether Jeremy hid it in the well or in any puddle water How have the Christians of old quarrelled the Saracens and Turks for invading the holy Land How much blood hath been shed in that quarrel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what purpose Luk. 21.16 all that beauty of the Ceremonial and outward Holiness was to pass and fade away and perish All that glory was figurative and significant of an inward and better will a man set his eyes upon that which is not and it self to be done away 2 Cor. 3. as the flower when the seeds are brought forth and ripe That which is signified by these is the only lasting beauty will a man dote upon a flower as flesh and blood all flesh is grass 1 Pet. 1. Mercy and truth endure from generation to generation and holiness becomes Gods house for ever Psal 100. In that mystical description of God's Temple to be accomplished in these last days This is the ground of all the true Christian valour and resolution Cum Sancto Sanctus eris with the holy thou wilt be holy Psal 18. What brave resolutions this works in the Saints of God The Lord is on my side I will not fear what any man can do unto me To him that addicts and applys himself to God God will addict and apply himself to him The Lord is with you while you are with him and if God be with us who can be against us Rom. 8. 'T is general the holiest man is always the most valiant man Holy David Josuah Caleb the most valiant Macchabeus Whether we take sanctuary for a refuge or for that part of the Temple 't is true of both This is the true Sanctuary Kadesh is not in vain reckoned among the Cities of refuge Jos 21.32 if a man had killed so hast thou thou hast killed the just One Jam. 5.6 He carries the people all the Saints are in thy hand Deut. 33.3 Surely they are safe the original Caleb signifieth to cover or put in the hand So he covers his Saints So Christ of his Sheep none shall take them out of my hand the bosom My Father who gave them is greater than they Here he hides them his Saints are his hidden ones Psal 83.3 He keeps the feet of the Saints 1 Sam. 2.9 Much more doth he preserve their Souls Psal 97.10 Wouldst thou then be safe in these dangerous times Whither canst thou flee to be safe but only ad secretum Jehovae He dwells in his temple and that 's in thee in his house and that 's in thee only prepare a room for him 1 Pet. 3.14 Being not afraid of their terrour but sanctifie the Lord God in your hearts Harbour nothing that is unclean the Lord of hosts is able to defend his own house How 't is not our well of water can defend us nor our own way nor our great forces neither our parts that can do it No Jerusalem and the holy City shall be inhabited as towns without walls for I saith the Lord will be a wall of fire round about her and the glory in the midst of her Zach. 2.5 This is a ground of the Saints prayer in time of affliction preserve me O Lord for I am holy Psal 86.2 O that we had as good reason to alledge for our selves This makes the Saints formidable and terrible to their enemies Jaddus to Alexander he saw God the holy One in the man This this prevails when all the outside pomp and ostentation of Religion shall be found nothing worth but like that Junto of Roman Senators when the Gauls had sack'd Rome The Name of the Lord is in his Saints and that 's holy and terrible Psal 111.9 Hence it is that the Church is described to be terribilis velut acies ordinata Cant. All these things laid together render God's Saints and holy ones the most excellent people in the whole world so Christ himself calls them Psal 16.3 Saints upon the earth excellent ones or Noble Glorious or wonderful it seems to be the speech of Christ if we compare vers 9 10. with Act. 2.25 31. applied by S. Peter and Act. 13.35 applied by S. Paul So that this argument and motive is made so much the stronger Christ testifieth of his Saints that they are excellent ones and adds to that testimony his singular approbation of them All my delight is in them yea the highest approbation that can be conceived the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we read Esay 62.4 Thou shalt be called Hephzibah and thy land Beulah for the Lord delighteth in thee and thy land shall be married and as the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee O Beloved I cannot but apply this to our Kingdom the Lord seems to say of it Hephzibah all my delight is in it witness our manifold deliverances from plots and projects against it ever since the Reformation so that what an holy man told Edward the Confessor seems to be made good to us England is God's Kingdom and he will take care of it 'T is Holiness makes our Church and Kingdom excellent 't is Holiness makes Christ himself enamoured of us and I doubt not but maugre all the Devils designs against it England will appear to be God's Kingdom though that of Zachary be first fulfilled upon it Zach. 13.8 9. This is the end of our election Eph. 1.4 He hath chosen us in Christ that we should be holy and unblameable before him in love If a man be chosen to be a Soldier and spend his time in tipling c. he acts not according to the end of his office this is a sign of our election Col. 3.12 Put on as the elect of God holy and beloved bowels of mercies à quatenus ad omne valet consequentia Thus 2 Tim. 2.4 Endure hardness as a good Soldier of Jesus Christ Suppose any one of us had a long journey to go and a short time to finish it and if we reached not to our journeys end within that time all our labour should be lost yea and our life too
two or three are gathered together in his Name Matt. 18.20 Contra Ezech. 12.22 Jesus Christ is the subject or object of all Divinity about which all the Articles of the Christian Faith are conversant For 1. Belief in God the Father hath necessary reference unto the Son And the Maker of Heaven and Earth made all things by his Son Hebr. 1.2 2. Then followeth belief in Jesus Christ c. 3. Belief in the Holy Ghost refers also to the Son for the Holy Spirit breathes from the Father and the Son 4. The Holy Catholick Church and communion of Saints and remission of sins all belong to that mystical body whereof Christ is the Head nor can they be obtained or had without Christ his Spirit gathers the Catholick Church for to him the gathering together of the people is Gen. 49. 5. His Grace of Love and Life unites the members of his body the communion of Saints Eph. 4.16 6. His merit hath obtained remission of sins for he gave himself for our sins Gal. 4.4 7. The Resurrection of the body cannot be without the Resurrection of Christ the head who is the first fruits of them that sleep 8. And life everlasting is the gift of Christ who himself saith I give unto them eternal life Joh. 10.28 Observ If Jesus Christ be the same to day then is he present with this present generation even that wisdom and righteousness and life and power of God Emmanuel God with us Matth. 1. Repreh 1. How unjustly then do we complain I speak not of Children but such as pretend to be grown Christians that we are ignorant of God and Christ Is not he the wisdom and that present with us to day in thy mouth and in thy heart Rom. 10. Christ the unction teacheth all things 1 Joh. 2. Repreh 2. Why complain we of weakness and infirmity Is not Christ the power of God and is he not present with us Is not this the day of his power Psal 104. Psal 110.3 And therefore Gabriel that is the power of God he brings the first news of him who breaks the serpent's head the plots and power and strength of the tempter in us and dissolves his works in us and casts him out Joh. 12.31 Now is the judgement c. now this day 3. Why are we so unrighteous and unholy in our lives Is not Jesus Christ the righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord our righteousness Emmanuel God with us Hath not Jesus Christ given himself for our sins that he might deliver us from this present evil world according to the will of God and our Father Gal. 1.4 If God be with us who can be against us we say this in regard of outward enemies and is it not as true of inward Jesus Christ is the same to day Where O where shall we find him The foxes have holes and the fowls of the air have nests but the son of man hath not where to lay his head He is the Love of God Col. 1. Where is that Love to be found if any where As the members being many c. So also is Christ Where shall we find that heroical love of enemies which he commanded and exemplified in himself Yea where is that member-like Love Do not men love one another only for the mutual promoting of temporal advantages Consol To the true Christians Jesus Christ is present with them Hence it is that he is called Emmanuel Matth. 1. and he promiseth his Disciples that he will be with them to the end of the world Matth. 28. Even to the end of time till time be no more and to the end of the evil world that they might overcome it 1 Joh. 5.4 O but if the Lord be with us why is all this evil befaln us c. Judg. 6.13 Jacob was in this strait Gen. 32.9 Thou saidst unto me return unto thy land and to thy kindred and I will do thee good Where doth the Lord make this promise unto Jacob Gen. 31.3 Return and I will be with thee for the Lord to be with us it 's all one with this the Lord will do thee good What then if Esau the earthly man arise against thee with an army of earthly thoughts and lusts if the Lord be with us who can be against us But alas I find it otherwise Esau prevails 2 Chron. 15.2 When Asa had now smitten Zerah the Ethiopian Azariah meets Asa and tells him The Lord is with you while ye be with him while ye fear him believe on him trust in him love him and obey him if thus thou be with him he will be with thee and the man of the earth shall be no more exalted against thee Psal 10.18 Observ 2. See then a necessary duty requisite in the Minister of Jesus Christ which should preach Jesus Christ unto men If Jesus Christ be yesterday and to day then he who shall preach Jesus Christ must in reason know him both yesterday and to day he must know him hidden in the Ceremonies of the Law know him shadowed in the figurative speeches and similitudes of the Prophets in manibus prophetarum assimilatus sum know him reveiled yet veiled and hidden too in the parables of the Gospel But above all he must know him and find him in himself He must know him and find him as a treasure hidden in the field Matth. 13.44 A treasure and greater and more rich than all the riches of the world In comparison of which gold is as a little sand and silver as a little white earth because all good things come with it Wisdom 7. And there it is not said to be a treasure of Gold and Silver or such as Jeremy speaks of Jer. 33. A treasure of Corn Barley and Honey c. But it 's an universal treasure for as the heavenly bodies contain in them virtually say the Naturalists the powers and perfections of all bodies and the Sun and Sun-beams contain virtually all the powers of plants and seeds so a Kingdom contains all wealth for what wealth is there but it 's contained in a Kingdom And the Kingdom of the Heavens all the Heavens which are all one with the Kingdom of God what treasure contain they not And what is all this treasure but the Power of God and the Wisdom of God And what that is ye read Hab. 3.4 1 Cor. 1.24 even Jesus Christ even God himself the Saviour Esay 45.15 A treasure hidden from the wise and prudent Matth. 11. hidden from them who are so wise in their own eyes that they think they know all things yet who stumble and take offence at whatsoever is not already in their own heart Prov. 18. and 't is hidden in the field And why in the field He who will find it must go out of his house out of himself our Lord lead him whose eyes he would open and shewed this treasure out of the crowd 't is to be had in the field in solitude and retiredness not
Salvation to lead us out and in out of our selves and then in That he may reign and rule in us 3. Jesus Christ is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a world or age and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word he is the same for Ages or Generations for worlds to come So that as yesterday signifieth all time past and to day the present time so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever signifieth all time to come and that is the day of eternity so the Scripture speaketh though we do not English it so 2 Pet. 3. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin hath in diem aeternitatis for the day of eternity The truth of this appears evidently by manifold Scriptures which testifie this truth of Christ 1. Sometimes of himself 2. Sometimes of his offices in the Church 1. Of himself these and the like Scriptures witness which are spoken of Christ the mercies goodness righteousness truth of God c. His mercy is everlasting and his truth endureth to all generations Psal 100.5 Psal 119.42 Thy righteousness is everlasting i. e. thy Christ whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. Psal 139.24 The everlasting way everlasting life 1 Joh. 5.20 Vulg. Lat. Pater futuri seculi Vatablus Pater aeternitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 9.6 One of the names is the everlasting Father who is the Son of God and that Son abideth for ever Joh. 8.35 Heb. 7.24 This man continues for ever and vers 25. He ever liveth to make intercession I am with you to the end of the world c. There is no reason for this a priori according to the Divine nature of Christ for so he is God immutable and eternal aeterno nihil est prius But as God-man there is reason 1. On God's part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his promise and oath Heb. 6.18 which oath is alledged as the ground of Christ's eternal Priesthood Hebr. 7.20 21. 2. On man's part the necessity of an eternal Saviour and Intercessour and of this the Apostle speaks Hebr. 7.25 Observ 1. Hence then it followeth that Christ is God it is a propriety of the Deity to be for ever Gen. 21.24 Abraham called upon the name of the Lord the everlasting God The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred the God of the world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text signifieth also the world but the LXX here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal God and the Apostle Rom. 16.26 ascribes that attribute unto God According to the commandment of the everlasting God thus Esay 9.6 Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting Father or Father of eternity And the Son of God abideth for ever Joh. 8.35 And in the Text is said To be the same for ever Observ 2. Christian Religion is of eternal duration and will last with the Subject and Author of it for ever contrary unto the assertion of some enemies of it in the primitive times fati fatui assertores as Marsil Ficinus calls them who durst foretel that it should last only three hundred sixty five years and then vanish The Reason of this appears from the duration of the object And the mercy of the Lord endureth for ever Psal 100.5 His truth is from generation to generation Psal 117.2 The truth of the Lord endureth for ever The Gospel is an everlasting Gospel Rev. 14.6 And that a plain and simple truth no falshood in it it is composition and mixture that makes things less durable and lasting Now 2 Cor. 1.19 The Son of God Jesus Christ is not yea and nay there is not affirming and denying no there is no contradiction in him or in his Gospel but a constant asseveration and affirmation of truth In him was yea There is no lye of the truth 1 Joh. 2.21 27. The anointing is truth and is no lye Observ 3. Then neither is there nor shall there ever be any other Religion than the Christian Religion which shall last for ever And the reason is evident because it is not man's work and therefore it cannot but last for ever Act. 5.38 Gamaliel tells the Jews touching the Gospel If this counsel or this work be of men it will come to nought as the Doctrine of Theudas and Judas did ver 36.37 Such is the vanity and short continuance of humane inventions of what kind soever many old Heresies have nothing left of them but a name Some Writers have lived to see their own errours or have been so ingenious and honest as to write their retractations and acknowledge their errours Others in love with their own brain-work Natura dum nascentur probant have transmitted them to posterity they are taken up upon trust for truth which because they have gotten some years to credit them they have gotten withal some authority with us as if they were the truth it self whereas indeed their Authors have been in the dark and left their writings behind them to posterity as Rats and Mice and other Vermin in the night leave their dung behind them which afterwards is discovered by the day and the day of the Lord will discover these excrements of brain-sick men their false opinions their made holiness when they shall be swept out as dung The Apostle highly esteemed of his Circumcision and legal righteousness and his zeal so fervent that he persecuted the Church till the day appeared and then he esteemed all but dung that he might win Christ Phil. 3.8 Yea what one age yea perhaps a few days men cry up for a truth another if not the same decryes as fast as an errour and a lye The best of them are but the inventions of men or if there be any thing of God in them man's work put to it spoils all and they are but fruits of the tree of knowledge of good and evil fair to the eye but bitter to the tast Plants that are not of our Heavenly Fathers planting none of them fruits of the tree of life that 's Christ and his truth which lasts for ever This is worth our consideration in these days when so many cry out Truth Truth when God knows they know not what the truth is for since they live in their sins and depart not from them as 't is evident they do it is impossible that they should understand the truth 2 Esdr 5.1 Dan. 9.13 Yet 't is strange to see how violent many are in prosecution of that which they call truth even to the persecuting of truth it self if it be in their power so to do The Apostle gives a true character of such Jud. vers 10. They speak evil of those things which they know not but what they know naturally as bruit beasts therein they corrupt themselves But the time shall come when the glory of the truth shall confound the persecutors of it so that they shall for shame cast away
who like their father Ishmael have their hand against every man and every mans hand against them And I would to God there were not too many such even of those who would be thought to be the only doers of the Word But that we all ought to be doers of the word and not hearers only may be proved undeniably from the parts of it For 1. As for the Evangelical Word no man I suppose makes question of it if any do our Saviour will resolve him Matth. 7. Where he taught his Auditors not to be hearers only but to do his sayings and in that general commission Matth. 28. he commands them to teach all nations to observe all things whatsoever he had commanded them 2. And as little doubt is there to be made of the Law For do we make void the law through the faith of the Gospel God forbid yea we establish the law Rom. 3.31 For Christ is the end of the law for righteousness to every one that believeth Rom. 10.4 For verily I say unto you saith our Saviour till heaven and earth pass one jot or one title shall in no wise pass away from the law till all be fulfilled for it immediately followeth whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them shall be called great in the kingdom of heaven Matth. 5.15 19. Now both legal and Evangelical word teacheth us To love the Lord our God with all our heart with all our soul with all our strength with all mind and our neighbour as our selves to be perfect as our heavenly Father is perfect to cleanse our selves from all pollution of flesh and Spirit and perfect holiness in the fear of God To depart from evil and to do all good To put of the old man or the old conversation according to the Syriach and put on the new To dye unto sin and live unto righteousness To keep the Sabbath i. e. to cease from our own works and to keep the Lords day or do the works of God The first is our conformity unto the death of Christ The second to his Resurrection So that the Gospel requires of us as much obedience as the Law for measure and degree if we consider these and the like places well Matth. 5.18 19 48. 2 Cor. 7.1 and 13.11 Col. 3.14 Tit. 2.12.13 Revel 22.14 compared with vers 18.19 And the reason may appear from mans just and due subordination to the Will of God which is reasonable and just because proceeding from a manifold right of Creation preservation redemption covenant and forfeiture And upon these the Throne of Gods Dominion is erected and into these as into the first principles and foundation of obedience the whole Word of God is finally resolved 1. He is the Lord our Maker our Creator and this is the end of our Creation we are Gods workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 2. This is the end of our predestination for we are predestin'd to be made conformable to the Son of God who went about doing good 3. The end of our election for we are chosen that we may bring forth fruits 4. This is the end of our Redemption for therefore Christ gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works This was figured in Ruth the type of the Gentile Church saith St. Jerom who being redeemed by Boaz a figure of Christ in whom is our strength brought forth Obed a servant or doer according to that in the Hymn that we being redeemed out of the hands of our enemies may serve him in holiness and righteousness all the days of our life All which howsoever most true yet is there no Divine Truth so much opposed as this and that by all sects of Christians Disputes are endless I 'l but briefly name and resolve some of the principal doubts But if Believers in the Word are saved what need we be doers of the Word If less will serve the turn what need we do more Why should we be prodigal of our obedience why is this wast 'T was the question of Judas who bare the bag and is the tenent of some whose gain I fear is their godliness who measure their Religion by the purse and make choice of that which is the easiest and best cheap But though Believers of the Word be saved yet not those who believe the word of promise only as ignorant men conceive For Faith is an assent to Divine Truth which is not only that of promise but as well that of precepts prohibitions and comminations And God is as well to be believed when he commands forbids and threatens as when he promiseth for as his promise and his oath to the obedient are two immutable things Heb. 6.18 So Heb. 3.18 are his threatning and his oaths to the disobedient But howsoever it be true that Faith alone justifieth yet that faith justifieth not which is alone as all agree But as the Bride-groom Cant. 6.8 9. saith his Spouse is one yet there are saith he sixty queens and eighty concubines and virgins without number Faith hath her Train and Retinue of other Graces attending on it inwardly joyned and united to it and inseparable which cannot be severed from it 2 Pet. 1.5 Add to your faith c. 8.11 For from the assent of the mind unto Divine Truth which we call Faith The soul advanceth it self and is carried out unto the thing believed in a double act of hope For God who is objectum beatificum and in God who is the Author actus fruitivi But these acts of Faith and Hope have an eye at a mans own proper good and look no further Indeed they go out of a man to purvey for that good yet so that they return home again and rest there as a man goeth forth to the Market to buy himself meat yet eats it not there but at his own house But thus a man should make himself his own end And therefore this Faith and Hope cannot be saving alone but must be acted unto Gods honour which cannot be done but out of Charity and thus by works is faith made perfect saith our Apostle By reason of this near conjunction and union of Faith with Love the holy Ghost in Scripture useth Faith and Obedience the one for the other neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Gal. 5.6 ye have the same sentence Gal. 6.15 only Obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God And where the one of these is denyed there the other is denyed also Rom. 10.16 All have not obeyed the Gospel Why so For Esaiah said Lord who hath believed our report Deny the consequent
That he would incline our hearts to keep his Laws That this day we fall into no sin but that all our doings may be ordered by his governance to do alwayes that which is righteous in his sight That he would prevent us in all our doings and further us by his continual help that in all our works begun continued and ended in him we may glorifie his holy Name that by his holy inspiration we may alwayes do those things that be good and by his merciful guidance we may perform the same through Jesus Christ our Lord. Ye know these things if ye do them blessed are ye for blessed are they that hear the Word of God and keep it Now the God of peace that brought again from the dead our Lord Jesus Christ make you perfect in every good work to do his will doing in you that which is well pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen NOTES AND OBSERVATIONS UPON JAMES I. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure Religion and undefiled before God and the Father is this to visit the fatherless and widows in their distress and to keep himself unspotted from the world THe Text is such as well befits the time for this our Age is much distracted with the great variety of Religious Zelots and for the Churches Peace Religion by St. James is in the Text defined and as the thing which most pretend that do pretend Religion is Purity so the Religion which is here defined is Pure for pure Religion and undefiled before God and the Father is this c. The matter which the Text concerns is weighty and such as well deserves attention for what is of higer nature than Religion and what Religion than that which in the sight of God is undefiled and pure The parts whereof the Text consists are two 1. The thing defined viz. pure and undefiled Religion before God and the Father 2. The definition or explication thereof and that is this 1. To visit the fatherless and widows in their affliction 2. To keep himself unspotted of the world 1. In the first the things on which St. James insists are three 1. The duty it self Religion 2. The conditions which are annexed thereto it is pure and undefiled Religion 3. The sincerity of these conditions it is pure and undefiled Religion before God and the Father 2. In the second St. James concludes that pure and undefiled Religion before God and the Father doth consist 1. In doing Good 2. In eschewing Evil. 1. In doing Good as in visiting the fatherless and widows in their affliction 2. In eschewing Evil as in keeping himself unspotted of the world With these by Gods assistance I shall exercise your Christian patience untill I measure out this Text and Time 1. First I will make entrance on the first and that 's Religion nothing is more displeasing unto God than to be contemned nothing more pleasing than to be adored therefore God commanded man to do him service and unto such as do perform that service which he requires he makes the promise of eternal happiness but threatens unto such as do neglect this service the vengeance of eternal fire for God accepts not persons but renders unto every one according to their works whether they be good or evil for the just i. e. such as have done good shall go into life everlasting but the wicked i. e. such as have done evil shall go into everlasting fire Thus Athanasius in his Creed expounds our Saviours words St. Matt. 25. ult Now this duty and service which God requires of Man is set forth in Scripture under several names For 1. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obedience for disobedience is the body of sin to be destroyed Obedience is the life of Righteousness which they that are delivered from this body of death must live Disobedience is the Old Man we must put off Obedience is the New Man we must put on Ephes 4. 2. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom is the name which doth express this duty for to do the will of the Lord your God is your wisdom and understanding in the sight of the Nations Deut. 4.6 Hominis enim sapientia est pietas saith St. Austin in his Enchiridion to Laurentius chap. 2. 3. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love for Love is the fulfilling of the Law Rom. 13.8 4. Sometimes the duty which we owe to God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godliness for Godliness is profitable unto all things and hath the promise of this life and of that which is to come 1 Tim. 4.8 The godly or blessed man exerciseth himself in the law of God day and night Psal 1. If therefore thou wilt be religious let the study of his Law be thy continual exercise When thou sittest in thy house and when thou goest by the way when thou lyest down and when thou risest up Deut. 6.7 To this end the people of the Jews did use their Phylacteries that all times the Law of God might be their meditation 2. Secondly à reeligendo Deum quem per peccatum negligentes amisimus For good and evil being set before us we refused the good and chose the evil but by this service we refuse the evil and do chuse the good Deut. 11.26 3. Thirdly à religando nos omnipotenti Deo for sin separated betwixt God and us but this service separates us from sin and rebinds us unto God again For this service works the death of sin the Husband unto which our souls were bound And having freed us from the Law of this our Husband it marrieth us unto our first Love the essential word of truth the Christ of God By this service man which was the Devils captive jure tanquam postliminio returns unto his Country the Paradice of God again And this service in this place is signified by this word Religion For this the words themselves yea and the holy Ghosts intention in this place declares For 1. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated in the Text Religion Martin Luther calls Gods service in his Translation for Orpheus did first instruct the Thracians in the service of their Gods Therefore from the Thracians saith Suidas God service is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by Tremelius thus Si quis existimet quod serviat Deo In the Syriach which Tremelius did translate to serve God and to be Religious are not different things but one Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a frequent title which the Saints from their Religion in holy Writ assume 2. Secondly this duty and service which God requires and wills is the doing of the Word which God commands And here St. James exhorts the true believing Jews to whom he writ to be doers of the word not hearers only deceiving their own selves For if any man among you be a hearer of the
when the Lord Jesus Christ is coming to execute Judgement which time answers to the dayes before the flood Isai 28.22 See the wisdom and discretion of Noah to chuse a Theme so proper for the world in that condition So Paul Acts 24.25 Paul reasoned of righteousness and temperance and judgement to come Felix trembled I have heard from the Lord of hosts even a consumption determined upon the whole earth Nalium 1.8 with an over-running flood he shall make an utter end of the palace thereof Observ 3. Observe the sphere of the Ministers employment he is a preacher of righteousness his business is to preach Christ and his Righteousness the Righteousness of God who is made unto us Righteousness 1 Cor. 1.30 To turn many unto Righteousness Dan. 12.3 To instruct in Righteousness 2 Tim. 3.16 To reprove the world of sin and of false Righteousness Joh. 16.8 To exhort men to die unto sin and live unto Righteousness Rom. 6.19 To make prayer and intercession for the unrighteous people as Noah's practice was Ezec. 14.14 and endeavour by all means to save them from the overflowing scourge and turn them unto Righteousness But because they who follow after Righteousness meet with manifold discouragements from the evil world and persecution even for righteousness sake Matt. 5.10 as the Lord our Righteousness hath foretold if they have persecuted me they will also persecute you Joh. 15.20 Therefore against these obstacles in the way of Righteousness a principal part of the Preachers Theme is Consolation He ought to be a Noah one who procures Rest and Consolation unto the people one who comforts his Generation such an one was Noah who hath his name from Comfort Such an one was Paul and all the Apostles that their labour should not be in vain 1 Cor. 15. Such an one was Nahum whose name signifieth also a Comforter Such was Nehemiah whose name also imports the Consolation of the Lord Such an one was Barnabas whose name is expounded by the Holy Ghost Acts 4.36 He was one who comforted himself Spretis praesentibus spe futurorum consolatus est per spiritum sanctum paracletum Oecumenius and Rhabanus tell us he was so called propter eleemosynam qua pauperes consolatus est as Job 29.12 13 14 15. I delivered the poor him that had no helper The blessing of him that was ready to perish came upon me I caused the widows heart to sing for joy feet to the lame and eyes to the blind I put on Righteousness i. e. Mercy there 's a true imputed Righteousness which Christ works and calls ours Whether is the better and more consonant to the Scriptures to believe that Christ hath wrought all this for us and that he works all this for us in us and by us Whether of these two is more likely to lengthen our tranquility In whether of these two do we more imitate our God as his dear Children sure God is followed in nothing so much as in doing good Does a man imitate God hereby one man becomes a God unto another homo homini Deus And 't is probable that for this reason when Paul had cured a lame man Act. 14.12 The people said the Gods are come down in the likeness of men and they called Barnabas Jupiter as they commonly derive it Juvans Pater St. Austin cites Varro lib. 1. de Consensu Evang. cap. 22. relating that the Jews God was called Jupiter making no great matter of the name since the same thing is acknowledged The Syriack here calls him the Lord of the Gods and Macrobius cites an old Verse proving that the highest God was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah cannot be expressed in Greek as the learned know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle speaking of the true God cites Aratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words before are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great God who comforteth his people Isai 51.12 I even I am he that comforteth you and all that are 〈◊〉 down 2 Cor. 7.6 He sets the Preachers a work Isa 40.1 2. 1 Thess 5 14-24 comfort the feeble minded The effect of this ye read Acts 9.31 Then had the Churches throughout Judea and Galilee and Samaria Rest and were edified and walking in the fear of the Lord and in the comfort of the Holy Ghost were multiplyed Observ 4. A Preacher of Righteousness ought himself to be a Righteous Man and such as Noah was for it is not enough for us to tell what we have read or heard but we our selves ought to express in the life what we have read and heard and what we speak our life it self ought to be a living Sermon Seneca himself speaks of one who cited Philosophers Sic Zeno sic Plato c. quid autem tu and Diogenes to one that lived ill yet cited by others he preferred painted figs before real therefore Tully defines an Orator Vir bonus dicendi peritus a good man c. and if so a Preacher doubtless who speaks not only of Justice between man and man but of the Lord our Righteousness and that Righteousness which the Lord requires to be in us he ought to be Vir optimus dicendi peritus Observ 5. Hence it appears what is the Ministers Office what else but the Office of a Cryer it's a Court business one who divulgeth and publisheth the will and command of the Magistrate and in divine matters he who declares the Command and Will and Word of God so Concionator whom we call a Preacher is he qui convocat conventum concionem inducit Ecclesiastes qui congregat Ecclesiam in Ecclesia loquitur so the name Minister answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which are names of publick service and employment under a Superiour or Superiors Hence learn that what the Preacher delivers it is or ought to be no other than what God himself hath given command unto him to speak and prcach he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is only the voice Joh. 12.3 c. See Notes on Psal 94.12 Observ 6. This is the Preachers licence and may be a great encouragement unto him He comes not in his own name unto the people but in the name of the Lord whose Cryer whose Herauld whose Ambassador he is 2 Cor. 5.20 It 's a sad speech that of Jeremiah Jer. 26.12 and to be well considered of those who oppose the Ministers of God for their message sake whereof they are only the Cryers and Publishers God himself the Author of it Let them seriously remember what befell the Ammorites 2 Sam. 10.4 Repreh 1. Those who only hear the Preachers of Righteousness but do not the Righteousness which they hear See Notes on James 1. Repreh 2. The present evil world in these dayes who are just like those before the flood just like the old world to which Noah preached as ignorant they knew not the will of God nor doth this present evil
yet are upon us Besides the Lord hath lately given us manifold signs from heaven forewarning us of these very times He testifies his great mercy to us as he did also to the old world before he sent the universal deluge Observ 2. As Righteousness is the most seasonable theme for the Preacher so of all other the most fit for the eighth preacher for him and them who preach in the time and nearest to the time of the deluge the overflowing scourge Observ 3. It is the most seasonable lesson that Preacher and People can learn When thy judgements are in the earth the inhabitants of the world shall learn righteousness Esay 26. Observ 4. Jesus Christ the true Noah is the eighth preacher of righteousness wherein he agrees with his type but as the truth in other things so in this also much exceeds the Type Noah and others can but preach righteousness to the ear and to the heart as the Prophets are commanded Esay 40.1 2. but they cannot incline and bow the heart or work that righteousness in man to whom they preach it But the Lord Jesus Christ the great Preacher of Righteousness is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifieth the heart and works his righteousness in us Esay 26. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the branch of righteousness or rather the young tender shoot sprout or twig or plant of righteousness of God the Fathers planting in us So he is called Jer. 23.5 though we turn it a branch improperly which the Chaldy Paraph. here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sucker Esay 53.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 11.1 Chald. Paraph. again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this groweth in us See Notes on Jer. 23.5 Jesus Christ the true Noah is the eighth Preacher of Righteousness that we may the better understand this we must know that there have been from the beginning eight manifestations of the Deity 1. To Adam whom the Lord made a kind of visible God upon earth adorning him with his image in Wisdom Righteousness and Holiness 2. A second manifestation of the Deity was to the eight preachers of Righteousness especially to Noah God requiring by them his Righteousness and coming forth then out of his place to judge the world with Righteousness 3. A third manifestation of the Deity was unto Abraham Isaac and Jacob to whom God often appeared and made a Covenant with Abraham and confirmed it by Circumcision the seal of Righteousness by Faith 4. A fourth was unto Moses Aaron and Josuah to whom he made known his Laws his Statutes and Judgements by which he required his Righteousness of the people 5. A fifth manifestation of God was unto Samuel to David Solomon and the Prophets who testified in their several ages the Righteousness of God unto the people so that the righteousness of God was witnessed by the Law and the Prophets 6. A sixth was to Zorobabel Haggy Zachary and Malachy by whom the Lord brought his people out of the confused Babel and required of them his Righteousness 7. The seventh was made unto the Lord Jesus Christ manifested in the flesh who himself is the Righteousness of God 1 Cor. 1. 8. The eighth and last manifestation of the Deity is in these last days of the Spirit which the Lord Jesus Christ promiseth Joh. 14.16 17 18. and promiseth himself to be with them to the end of the world This is the Comforter which was given in the days of Pentecost Act. 2. The inward Teacher and Preacher Joh. 16.13 Joh. 2.27 The Reason why the true Noah the Lord Jesus Christ is the eighth preacher of righteousness will appear from the consideration 1. Of the object subject or argument of his Preaching 2. The number of eight 3. The consideration of the eighth Preacher himself 1. The object subject and argument of the true Noah's preaching is Righteousness which is 1. Sometimes taken for the whole Kingdom of God it self Psal 24.5 He shall receive the blessing and righteousness And Psal 69.27 which Christ preached Luk. 4.43 and commanded Luk. 9.2 2. Sometimes it is taken for a part of it as Rom. 14.17 The effect of righteousness is peace peace is taken also 1. Sometimes for the whole Kingdom Esay 57.2 These shall enter into peace 2. Sometimes for a part of it as Rom. 14.17 which the Apostle preached in Christ's name Act. 10.3 6. 3. Joy is either taken for the whole kingdom as Matth. 25.21 23. Enter thou into the joy of the Lord Or else 2. It is taken for the third part of the Kingdom which ariseth from righteousness and peace Rom. 14.2 Macrobius out of the principles of Pythagoras and Plato tells us that octonarius is numerus plenus and that fulness propriè nisi divinis rebus supernisque non convenit such a full number is the number of eight The number of eight is numerus justitiae the number of justice and righteousness And the reason is because it consists of parts which are pariter pares and may be resolved into equal parts This number makes a solid body which they call Tessera or cubus a four-quare which is the figure of the heavenly City and Kingdom Rev. 21.16 Hence it will appear why Righteousness must dwell in the heavenly Kingdom 2 Pet. 3.13 It is adequately and properly here as locatum in proprio loco Esay 2.62 Matth. 13.43 The righteous shall shine in the kingdom of their Father and 25.46 The righteous go into eternal life and not the unrighteous 1 Cor. 6.9 But as eight is numerus justitiae the Diapason so the Kingdom with which it holds proportion makes a disdiapason the more excellent harmony when as it was in the beginning it is now and shall be for ever as Diapason makes but one and the same sound even Jesus Christ in the beginnings yesterday to day and for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.8 3. The true Noah is not only a just man but the just One. He is the righteousness He is Melchizedech Heb. 2.7 It is his work to destroy the spirit of errour the spirit of Antichrist Esay 11.4 5. The spiritual wickedness Ephes 6. 2 Thess 2.7 8. the wicked one Ezech. 28.19 This is the eighth and last beast yet of the seven Revel 17.11 The spiritual and inward Antichrist which is of the seven unclean spirits Matth. 12.45 Such was Adonizedeck to Josuah 10.3 he is in all the seven as his members and subjects over which he is the head Job 18.15 Thus Christ himself opposite unto Antichrist is he that is Jehovah Exod. 3.14 Rev. 1.8 He who is the eighth and hath the seven Rev. 3.1 of whom he is head Esay 11.2 Thus as God left not himself without witness but sent his Son in the days of his flesh to Preach Righteousness unto the Church of the Jews Luk. 19.41 42. So neither now doth he leave himself without witness in the days of his spirit but gives warning of the overflowing scourge by
so continue dark obscure and unknown and then it may be asked why were they written if they should never be understood Or else 2. It must follow that the great Prophet the Lord Jesus Christ must appear in the Spirit of prophecy to take the vail of misunderstanding off all Nations Esay 25.7 and to be a light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the reveiling of the Gentiles Luk. 2.32 For the vindicating of his truth from false glosses and erroneous interpretations imposed up it by presumptuous men And therefore he promised to send Prophets and Wise men c. Matth. 23.34 These were not the Prophets sent before Christ came in the flesh nor the Apostles which were already sent but such as in after time even in the these last days he promised to send men in whom as in the old Prophets the Spirit should be Wise men endued with Wisdom from above Scribes learned in the letter of the Scripture and taught unto the kingdom of God And the Lord fore-faw great need there would be of such by reason of the old serpent that deceiveth all the world Revel 12.9 for surely if there must be an old deceiver there must be Prophets c. who might undeceive the world And if there must be another Jannes and Jambres who must withstand Moses there must be another Moses even he that was promised to come like unto Moses even the Lord Jesus Christ and many prophets wise men and scribes who must make the folly of Jannes and Jambres manifest unto all men like as theirs also was 2 Tim. 3.8.9 Whence it is that this last time is called by one Tempus Prophetarum even the time of such Prophets as our Lord promised to send And therefore when St. John had discovered the old Serpent and the beast that deceives those who dwell on the earth Revel 12.9 and 13.14 Rev. 14.6 He tells us of an Angel preaching who is a Preacher of Righteousness even Jesus Christ in the Spirit by the Ministers of the Spirit and Preachers of Righteousness to whom the Lord Jesus Christ imparts his testimony which is the Spirit of Prophecy Rev. 19.10 And therefore this present Generation is seriously to be admonished that we take good heed lest in these last days when the Lord Jesus Christ shall fulfil and make good his promise and send prophets wise men and scribes I say we are seriously to be admonished to take heed that we be not the men who shall fulfil the part of that prophecy that when the Lord sends such we do not kill and crucifie them c. O Beloved let us not be too soon resolved that we understand God's truth Let us judge nothing before the time until the Lord come in the spirit and preach righteousness unto us Hos 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he teach or preach righteousness unto you until he vouchsafe unto us his Spirit of Truth the eighth preacher of righteousness who may lead us into all truth Joh. 16.17 Observ 6. See how the preachers of Righteousness must be qualified they are the Preachers of the eighth day who have their commission from the eighth preacher of righteousness for so these heavens declare the glory of God Thus the Apostles understood Psal 19.4 1. They are compared to the heavens lifted up above the earth by contemplation of divine and heavenly things 2. Large and spread abroad by Faith working by Charity which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.5 Vulg. Lat. firmamentum 3. Shining by their wisdom Dan. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that make men wise unto salvation Marg. Teachers the wisdom of such men makes their face to shine Prov. yea turning many unto righteousness and so shining as the Stars for ever and ever Dan. 12. 4. Always calm and serene by tranquility of Spirit The peace of God rules in their hearts Col. 3.5 Moved of their intelligence by their obedience 6. Giving their influence by instruction in righteousness pluunt justum Esay 45 8. and Hos 10.12 7. Thundring by reproof and correction as the sons of Zebedee Boanerges sons of thunder Mar. 3.14 Such as shake the heavens and the earth and the sea and the dry land Hag. 2.7 which the Apostle explains of the eight days Preachers Heb. 12.26 8. Lightning by their good works which men may see and give glory to their father which is in heaven Giving all good unto the earth and receiving nothing from it 9. Most pure from the filth by integrity and holiness of life 10. The dwelling of the great King Anima justi sedes est sapientiae These are the preachers of righteousness the preachers of the eighth day or day of the Spirit even the preaching days as the Psalmist calls them Psal 19.2 Day unto day uttereth the word of wisdom even that word which in the beginning was with God and was God Joh. 1.1 Repreh 1. Those who hear not the eighth preacher of Righteousness they are such as in the days of Noah waited and expected the mercy and forbearance of God when the Lord required obedience they said the Lord is merciful Repreh 2. Those who hear but obey him not but prefer the service of iniquity before the service of Righteousness How often hath the true Noah called us out of the perishing world to come into the Ark of his Church yet we rather chuse to perish with the world than to come into the ark How often hath the true Moses invited us to come out of Egypt Repreh 3. This reproves the renewed old world and pretending new world of their false righteousness yea of their improved and extreamly encreased unrighteousness as the Lord promised the Spirit should do Joh. 16.8 9 10. The comforter shall reprove the world of sin of righteousness and judgement 1. Of sin because they believe not in Christ who takes away the sins of the world 2. Of righteousness because Christ goes to his father and we see him no more terras Astraea reliquit righteousness hath forsaken the earth because iniquity abounds 3. Of judgement because the prince of this world is judged for the wicked doth compass about the righteous therefore wrong judgement proceedeth Hab. 1.4 The true Righteousness of God hath been long time and yet is compassed about kept under and suppressed not only by open and manifest sin but also by false righteousness and counterfeit holiness For these are the two Thieves between whom the Righteousness of God is crucified the one of them is said to have been an Egyptian the other an Edomite Egypt was full of false gods Porrum cepe Foelices gentes quibus haec nascuntur in hortis Numina They worshipped not only stocks and stones as other Nations did but beasts as the Serpent and Crocodile and the Ox whence the Israelites borrowed their Calf-worship yea the Herbs in their Gardens Porrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth straits such is the chosen strictness the voluntary or will-worship which the
having conceived presently despised and contemned her Mistris who as yet was barren Truly Beloved this is a great fault among us because God hath not wrought the same good work in others that he hath in us therefore should we reject them Isai 65.5 and say stand by thy self come not near me for I am holier than thou c. Now God forbid if any of us be so minded as I fear too many are I could advise them to look with impartial eyes 1. Upon their neighbour whom they now reject 2. Upon God the Father who hath begun any good work in them And 3. Upon themselves in whom they presume the good work is wrought 1. Upon their neighbour and so the Apostles advice is Phil. 2.3 Let nothing be done through strife and vain glory but in lowliness of mind let each esteem other Syr. let every man esteem his fellow and companion better or superiour unto himself Look not every man also on the things of others Let this mind be in you which was also in Christ Jesus 1 Pet. 2.17 Every thing saith the Stoick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two handles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are mingled saith the Philosopher There is as well somewhat of God begotten in thy neighbour as something of the Devil there being these two handles to take thy neighbour by both these so contrary being mixt in him thou mayest as well respect that which is good and of God in him as reject that which is evil and the work of the Devil in him and wilt thou dwell only upon his sins like an impudent flie to sit only upon his sores 2. Let them consider God the Father who hath wrought some good work in their neighbour he rejects not his Creature but takes notice of the least Divine birth begotten in him Jeroboam was a gross Idolater and the Leader and Example of that grand Apostacy of the Ten Tribes yet even in his Son Abijah the Lord saw that good which others saw not 1 King 14.13 There was found in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 16.16 some good thing or more properly the good Word Christ was found in him which God the Father of all Grace had begotten in him And wilt thou be more severe more censorious than God himself is Mark I pray you in what a desperate condition the Jews were Isai 65.2 I have spread out my hand to a rebellious people vers 7. yet vers 8. As the new wine is found in the cluster and one saith destroy it not for a blessing is in it so will I do for my servants sake that I may not destroy them all Mark how merciful the Lord is and canst thou be so merciless He will not that any be destroyed if there be any blessing in him if there be found any good thing toward the Lord God of Israel And wilt thou reject and destroy thy brother and call him Raka an empty fellow void of all wit and grace as that word signifieth Matth. 5.22 and all perhaps for as little difference as St. Paul tells us among the Romans for meats and drinks and dayes Rom. 14.20 for meat saith he destroy not the work of God 3. Lastly consider thy self in whom thou presumest God hath wrought his work prove thou thine own work whether that Divine birth be begotten in thee yea or no It is the Apostles counsel to the Galatians Cap. 6.4 Let every man prove his own work Men are wont to please themselves because they are or would seem to be better than others are There 's no man but if he compare himself with others he shall find some worse or as bad as himself it 's a miserable glory that depends upon anothers shame If others were not wicked thou hadst not whereof to glory thou art no drunkard would God every one could truly say so and surely he that can truly say so God hath begun a good work in him but herein thou gloriest thou art no drunkard therefore if there were no drunkards thou hadst nothing whereof to glory our God will not so judge us by comparing one with another Thou art not so wicked as others are the wickedness of others will not make thee righteous That which is born of the Devil in thy neighbour will not make all things in thee to be born of God look therefore impartially into thy self and consider not whether thou be better than others are but whether thou be so good as thou oughtest to be When the Israelites had obtained a great victory against Judah and slain an hundred and twenty thousand in one day and carried away captive of their brethren too two hundred thousand women sons and daughters whom they intended to make bondmen and bondwomen 2 Chron. 28. The Prophet Obed diverts them from their purpose vers 9 10. Because the Lord God of your Fathers was wroth with Judah he hath delivered them into your hand and ye have slain them in a rage that reacheth up to heaven and now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you but are there not with you even with you sins against the Lord your God Is there no pride no envy no covetousness no anger no gluttony no lasciviousness no other spawn of the Devil in thee Is all that is born in thee born of God Beloved let every one of us lay his hand upon his own heart and then reject and condemn another when he can truly justifie himself And let us all be exhorted to stir up that Grace of God that is in us by prayer meditation c. to nourish and cherish that holy thing that heavenly birth that is born in any one of us not to content our selves with the first beginnings of the heavenly birth but to go on unto perfection to be perfect as our heavenly Father is perfect The work of our God is perfect saith Moses Deut 32.4 And he takes notice of the least work of Grace begun in any one of us And he who hath begun the good work in us will finish it until the day of Jesus Christ Phil. 1.6 And so I have done with the first point as the words may be really understood or according to the thing every spiritual good thing is born of God 2. They may also be personally understood or according to the person and so the Saints according to that of God which is born in them may be said to be born of God And thus that which is Neuteral in my Text whatsoever is born of God c. in the very next words is Masculine who is he that overcometh the world but he that believeth that Jesus is the Son of God Thus 't is very frequent in Scripture to express persons neuterally or in another gender than indeed they are Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that thing which the Father giveth me cometh unto me Joh. 6.37 And to shew that he means a person the
1 Cor. 7.31 is the fashion of this world passed away If thou be governed by the same Law if thou be the same Man that ever thou wast how hast thou overcome and vanquished the world 4. I shall name only one sign more and that 's a mark of Christs Soldier One principal thing required in a Roman Soldier was stigma the Emperours mark such a mark had the old Soldier of Jesus Christ I bear in my body the marks of the Lord Jesus Gal. 6.17 Enumerat miles vulnera where be thy wounds and scars what hast thou suffered for Christ dost thou bear about in thy body the dying of the Lord Jesus 2 Cor. 4.10 there 's his mark hast thou that to shew Thou undertookest the last Sacrament-day that thou would'st shew forth the Lords death what sin hast thou since mortified Death is the last enemy There 's yet another mark by which the Soldier of Christ is known by this shall all men know that ye are my Disciples if ye love one another have we this mark upon us do we love one another as Christians for Christ's sake art thou not the same man are not thine enemies alive and mighty as David speaks and how then hast thou overcome them O the gross self-deceit of many deluded souls they fancy themselves born of God yet their works declare them the children of the Devil the world hath overcome them they are slaves and vassals to it yet they imagine that they have overcome the world Means 1. Indirect remove things positively hurtful or unprofitable for a soldier of Jesus Christ 2. Direct Both the first are understood by the Apostle 2 Tim. 2.4 The first is that evil in the midst of thee that which hindered Joshuah from the conquest of Ai Josh 7.13 The Apostle was extremely well seen in the Roman Civil Laws whereby the Roman Empire was then governed That speech is almost in so many words extant in the Civil Law touching the Militia Vilia nec debet curare negotia Miles These are the intanglements of the world which howsoever in themselves not unlawful yet burdensom and cumbersom to a soldier of Jesus Christ like Saul's Armour they will not fit David when he grapples with the Philistin They who wrastled of old wrastled naked whence the place and exercise was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their adversary might take no hold of them In figure of this our Lord was crucified naked and when he was to contend with our greatest enemy the Prince of this world saith he Joh. 14.30 he cometh and hath nothing in me O that it were as well with us the Prince of this world comes but hath he nothing in us hath he nothing to lay hold on is there no envy no pride c. 't is his own if thou part not with it he 'l lay hold of it and thee too 2. Direct and positive means are the whole armour of God Ephes 6.11 17. that in the Text is the shield of faith whereby we are able to quench all the fiery darts of the wicked Add to this faith virtue Add to this faith and strengthen it by experience as David did being now to fight with the Philistin 1 Sam. 17.37 The Lord that deliverd me out of the paw of the lion and out of the paw of the bear he will deliver me out of the hand of this Philistin Thus the Saints are wont to strengthen their Faith God hath delivered us from so great a death and doth deliver in whom we trust that he will yet deliver 2 Cor. 1.10 I was delivered out of the mouth of the Lion and the Lord shall deliver me from every evil work and will preserve me to his heavenly kingdom to whom be Glory for ever and ever Amen 2 Tim. 4.17 18 2. Add to this shield of faith the sword of the spirit which is the Word of God by this weapon our Lord overcame the Devil Matth. 4. Be cunning at this weapon be practising it as the Prophet David did day and night Psal 1. Now the Apostle having fitted the armour of God and all the parts of it Ephes 6.13 14 15 16 17. to the several parts of the soul there was none left for prayer The Reason that is common to all and that which joyns the harness together vers 18. The prayer of faith praying alwayes with all prayer and supplication in the spirit and watching thereunto with all perseverance and supplication and with all earnestness Thus did the Captain of our Salvation Luk. 22.44 being in an agony fight or contention with the enemy he prayed the more earnestly till he sweat great drops of blood c. Even so must we pray earnestly in the contention then 's the danger then young soldiers commonly prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cast away their shield of faith But be thou strong saith the old soldier to his Son Timothy Be thou strong in the Grace which is in Christ Jesus and endure hardness as a good soldier of Jesus Christ cast not away thy confidence cast not away thy shield of faith 't is the victory that overcomes the world Repreh Who glory in what Christ hath done c. yet Antichrist works in them it 's good to learn and hear what the works of Christ have been in the dayes of his flesh and what his works have been and are in the dayes of his spirit but how much better and more comfortable are his works when we find him in our hearts subduing our iniquities binding the strong man c Consol Let not the least and weakest child of God and soldier of Jesus Christ despair or grow faint-hearted or pretend inability therefore no superiour degree of Gods children being doubted of it 's a general truth That all that 's born of God overcomes the world But how is it possible for me to overcome the world This conceit of impossibility O how it blunts all endeavours and weakens faith See Notes on Coloss 3.1 They could not enter in because of unbelief Whence it followeth 1. That the world is an enemy 2. But enmity may be smothered and concealed and no danger so it break not out into open hostility the enmity of the world is not such it 's a troublesome importunate and implacable enemy such as exerciseth it's emnity in fighting and troubling us 3. But an enemy cannot properly be said to fight unless it be fought withal Therefore thirdy the world is an enemy which those who are born of God must resist and fight withal 4. And because they who fight with the world are born of God the issue of their fight is prevaling 5. The wonderful power that is imparted by Christ unto the regenerate man who is born of God he fights with the world and prevails Michael with his Angels c. 6. A sixth that faith so much commended in Scripture is a powerful Faith yea beyond all measure powerful such as rests upon omnipotency St. Paul calls it 〈◊〉 〈◊〉
the soul Whence is it that that victorious grain of Mustard seed wont to remove the mountains of sins is now so little that it 's hard to be found Is it not because the minds of men are blinded and become wholly worldly pursuing carnal and worldly things Or is it not because they have broken and violated their vow in Baptism wherein they renounced Satan and all his works the vain pomp and glory of the world with the covetous desires of the same and the carnal desires of the flesh so that they would not follow nor be led by them Does it not hence come to pass that many pretenders to the Christian Faith are carnal worldly minded and devilish and so led away with their lusts that they have lost the Faith in the Father and forgotten that object of Faith in the Father that shews there is a God that judgeth the earth Exhort This may serve for Exhortation to strive and contend with the Faith against our spiritual enemies Faith is a precious gift of God in us and that whereby we may be saved but it 's a known speech qui sine te fecit te sine te non salvabit te therefore St. Peter exhorts add in your Faith Virtue i. e. courage and prowess for even men already sanctified preserved and called are in danger of turning the Grace of our Lord Jesus Christ into lasciviousness and denying the Lord Jesus Christ Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imitating creature prone to follow examples and that rather bad than good is there not therefore a like necessity in our dayes of stirring one another up to strive and contend with Faith against our spiritual enemies as there was in the Apostles time Are there not even among us ungodly men who turn the Grace of God into lasciviousness and by evil works deny the Lord that bought them Proximus ardet Vcalegon if our neighbours house be on fire it 's high time to look to our own Iniquity is a fire saith the Prophet Isai 9. so is that special sin Adultery saith holy Job 31.12 It is a fire that consumeth to destruction a consuming fire Consider we then the end of our Faith it 's no less than the salvation of our souls and can we be too earnest for the salvation of our souls The Lion when he hath no prey before him walks like a tame beast and doth not discover his claws or talons but when he is hungry and a prey before him then he puts forth his talons and shews all his strength Beloved did we indeed hunger and thirst after Righteousness were we in good earnest after it even in the pursute of it till we were possest of it we would not only certare but supercertare as the V. L. has it Great is the benefit of writing for which we should give praise and thanks to God whereby the precious truths of God have been transmitted unto us and may be to our posterity the Doctrine of Divine Truth hath been and may be conveyed to after Ages hereby But if the Doctrine of Faith were written upon every wall and all Books written upon that Argument open and at hand what benefit is this to thee or me if that Faith be not imprinted and written in thy heart and mine so that we use it as a shield whereby to vanquish and extinguish all the wiles and darts of the evil one Wherefore let us try and examine our selves do we strive and contend with the Faith if so we do then surely we will be obedient and therefore Rom. 1.16 instead of Faith the Apostle puts the obedience of Faith and oftentimes Faith and Obedience are put one for the other though howsoever in contemplation and for distinct knowledge sake we are wont to consider Faith apart from other Graces Jam. 1.22 Be ye doers of the Word and not hearers only deceiving your own souls Believe that God is and that he is a rewarder of them that diligently seek him this is Faith in the Father Hebr. 11.6 And St. Jude wrote to those who were thus sanctified by God the Father and know that such obedient ones as these are kept by Jesus Christ who becomes our guide unto death for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or saying of Faith If we die with him we shall live with him add therefore to this Faith Virtue Prowess or Courage 2 Pet. 1. O that all the valour in this Nation were directed this way NOTES AND OBSERVATIONS UPON JUDE Verse 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Enoch the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle in vers 13. had denounced extreme and eternal darkness unto the wandering Stars which in these and the following words he proves to be due unto them by the most ancient Prophecy of Enoch The words may rather be thus rendered But Enoch the seventh from Adam prophesied even to these saying Behold the Lord cometh in his holy ten thousands It is very ordinary with the last Translators to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which alwayes signifieth but by and which are exceeding different and make divers Axioms one from other And whereas they say that Enoch the seventh from Adam prophesied of these which Piscator would justifie by making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he may be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no such need for Enoch may be understood to prophesie unto these and all such in all ages for although Enoch one being and he the 5th of the Eight Preachers before the flood denounced judgement unto the then ungodly world yet is his prophecy to be understood as a threatning against all ungodly men And whereas some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood only of the future and turn it veniet the word is in the Aorist and is indefinite and to be left at large What is further said that the Lord cometh with ten thousands of his Saints the word we turn With is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn'd In by Hierom And although In and With answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may signifie both yet a parallel place 2 Thess 1.10 speaking of the same Argument cannot indifferently be so rendered when he shall come to be glorified in his Saints and to be admired in all that believe Besides the Glory will be comfortless unto the Saints if the Lord shall come with them and not in them But because I deny not an outward appearing of the Lord Jesus we may leave the Word With yet so as In also be understood Howbeit what with confidence is rendered Ten thousands of his Saints is rather to be turned his holy ten thousands or his holy millions for 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing adjectively with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that not only the Saints and holy men perfected
Abraham however they may seem impossible unto us A glorious example to the people of the God of Abraham to be faithful and keep their promises and Covenants one to the other they who do otherwise are not the people of the God of Abraham but Rom. 1.31 Of these and such as these the Lord complains in the day of his Judgment that when he comes He shall not find faith on the earth Luk. 18. neither faith toward God nor toward men Observ 2. Natural impotency hinders not the Grace and Power of God Sarah Rebeckah Rachel and Elizabeth were all barren and Mary a pure Virgin who had not known a man shall Abraham c. Gen. 17.17 Their impotency and indisposition might hinder the work of nature but not the Grace of God Isaac was the Seed of Promise given by Grace not by nature Observ 3. Abraham had besides Isaac also Ishmael his Son and him by a bond-woman Gen. 16.15 which things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.22 34. Which things are an Allegory Abraham our father so the Apostle calls him As 1. To the Jews to whom he was a Great Grandfather according to the flesh As also 2. To the believing Jews according to the Faith and Spirit in which respect he is the Father of the believing Gentiles also Who walk in the steps of Abraham's faith who is the father of us all Rom. 4.12 16. Observ 4. Abraham is here to be considered as a Father as his name signifieth an high Father or as Ecclesiasticus calls him a great Father and the type of that great and universal Father who hath Sons both good and bad just and unjust on whom he makes his rain to fall and his Sun to shine and therefore not without a mystery was he called Abraham i. e. a Father of many nations Why these rather than many hundred more that might be named in that mystical Book of Genesis Herein the great wisdom and providence of the chaste Spirit of God is to be observed which to shew that all things are not to be imitated no not in our father Abraham but some to be excepted which were not written for our imitation as this but to hide for the time present the two Testaments as St. Paul speaks Therefore if we be the sons of Abraham we will do the works of Abraham follow him going out of Vr composing differences redeeming captives subduing spiritual enemies But that he had two sons the one by a bond-maid the other by a free-woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are exempted from our imitation of our father Abraham Mysticé Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to rejoyce or express the joy by laughing or sporting or dancing it is verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken both in good and evil part 1. I conceive his name in good part to be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not only to laugh but also to rejoyce for laughter most what proceeds from lightness of mind but as this joy comes unexpected as unto nature so laughter proceeds most what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from some thing not expected The name of Isaac is from joy so Gen. 21.6 where we have it God hath made me laugh Chald. Paraph. God hath made me joy and where the Text goes on all that hear shall laugh with me Chald. Paraph. All that hear shall rejoyce with me and the LXX here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall joy with me and congratulate my joy We read of a four-fold joy and laughter that gave occasion to this name For 1. Abraham laugh'd when he heard the promise of Isaac Gen. 17.17 2. And God made Sarah to laugh and rejoyce at his birth 3. And they shall rejoyce and laugh with Sarah who hear of it Gen. 21.6 4. And the son of Agar the Egyptian he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laughed at and mocked Isaac vers 9. of that Chapter And therefore good reason there was why both the Lord named him Isaac Gen. 17.19 And also Abraham Gen. 21.3 Observ Here is an unquestionable type of the Lord Jesus the true Isaac 1. He is the joy of God and men 1. Of God Delitiae patris his fathers delight and complacency in whom I am well pleased Matth 3.17 and 17.5 2. Of Men most truly that which was by flattery applyed to the Roman Emperour that he was delitiae terrarum orbis so Christ is truly the delight of all good men For as Christ is the desire of all nations Hag. 2.7 So when that desire comes it is a tree of life Prov. 13.12 The joy of his mother which bringeth him forth Esay 54.1 Gal. 4.27 Luk. 1. My soul doth magnifie the Lord and my spirit rejoyceth in God my Saviour and his joy and delight is with the sons of men Prov. 8. And reasonable is it that the sons of men should delight in him Delight thou in the Lord and he shall give thee thy hearts desire even all thy heart can wish Consol When Isaac is born then Ishmael laughs and scoffs at him This is the reproach for Christ that which followeth the new birth This is the persecution of him that is born after the Spirit Gal. 4.29 1 Pet. 4.1 But let no Son of Abraham be troubled at it 1 Thess 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are appointed hereunto yet as there is a reproach set before us so is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joy over Isaac set before us also Heb. 12.2 Si longum leve si grave breve if the evil be of long continuance 't is easie if it be grievous it is short What then though the bond-man Ishmael mock Isaac the servant shall not abide in the house always his time is but short why Joh. 8.35 no for Gal. 4.30 but the son abideth always Exhort Isaac is the Child of Faith and if thou believe the true Isaac shall be born unto thee also Joh. 16 16-22 This heavenly birth must be brought forth with sorrow but that sorrow is soon turned into joy Let not the Eunuch say I am a dry tree Esay 56.1 2 3. Let not Abraham trust to principles of Astrologie which tell him he shall not have a child Let no man believe the stoical principles of fate and destiny The old Stoicks said the chain of fate was tyed to Jupiters chair he was above it How much more must the new Stoicks confess it Let not Sarah consider either her own barrenness or old age nor despair of Gods power shall he that causeth other to bring forth shall not he himself bring forth Esay 66. The true Isaac it is Gods birth his Son not thine though thou wax old the ancient of days he is the same Esay 40.28 29. Shall we bring this nearer home unto our selves there is joy in heaven The good frame and disposition of the heart is not without due fruit Righteousness is not imputed
unto Faith where there are fruits and works contrary unto faith 3. Abraham offered up his son Isaac upon the Altar The History is very well known Gen. 22. Doubt But how can he be said to have offered up his son who yet was not offered up but preserved alive To offer therefore is here taken pro actu destinato inchoato non perfecto as much as lay in him he offered up his son he bound him he laid him on the Altar he drew the sacrificing knife to slay him He did all he was commanded which he had not done unless he had done also what he was counter-manded Reason 1. In regard of God his precept unto Abraham 2. In regard of Abraham his Faith and obedience complying with Gods Precept Observ 1. The mighty power of Faith it conquers the greatest temptations The Jews observe that Abraham was ten times tempted of God 1. To forsake his Country 2. To go into Egypt 3. When his Wife was taken from him 4. When severed from Lot 5. When he overcame the Kings 6. When he cast Hagar out of doors great with child and that by him 7. When being old he must be circumcised 8. When his Wife was taken away by Abimelech 9. When again both Hagar and Ishmael must be put out of doors 10. When he must offer up Isaac These were all temptations but not one so called but this the greatest of all Abrahams Faith conquered all Observ 2. Abrahams belief of God's command and that one of the most difficult that ever God gave unto man so many words so many darts so many goads pierce his heart Take now not an Ox or Sheep But 1. Thy son if thou hadst more thou mightest give one for many 2. Thine only Son 3. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son not a son as the Jews proverb is let him sink or swim O but this was thy Son whom thou lovest and he most lovely 4. Isaac thy joy thy delight the son of thine old age in whom all thy hopes all the promises of God were comprised take Isaac 5. Offer him up May not a servant do it No thou thy self 6. And for an whole burnt offering not one part of him left all must be turned into Ashes 7. And all this forthwith 8. Yet he must be tryed three days he must go three days journey tempted sometime with the command sometime with the Love of God love of the flesh present delight future bliss All these were as if Abraham indeed had been to be offered not Isaac by faith Abraham obeyed this most horrible command O with what courage did the good man overcome all this So that we may say of him what Pyrrus said of Fabritius that it 's more easie to divert the Sun from his course than Fabritius from his purpose Observ 3. God accepts the will for the deed He offered up c. See Notes before in Jam. 1.22 Repreh 1. The perverse and presumptuous imitation of the great God in his commands proceeding from his Soveraign Power Herein Satan will be like the Highest Hence came the offering unto Molech Repreh 2. A strong eviction of our great unbelief and disobedience Abraham being commanded believed and readily obeyed this command as to man most horrible most unreasonable though God according to his absolute power might command that same The Lord gives no such commands to us it came not into his heart Jerem. This command to us is unreasonable he propounds to us most reasonable commands what sacrifice so reasonable as the offering up of our bodies Rom. 12.1 our resignation of our selves in our reasonable service yet who offers up this sacrifice who offers up a sorrowful spirit a contrite heart Psal 51. And if we be so backward to offer up our bodies quid dicam in crucem tollere What shall I say of taking up our cross daily and following our Lord if the Prophet Elisha had commanded us some great thing oughtest thou not to do it c. If Elisha God our Saviour command c. Wash and be clean This is so reasonable that Mich. 6.6 7 8. Esay 1 16-20 Love thou the Lord it 's an argument of forgiveness There is no doubt but Simon the Pharisee though a Leper unclean himself yet will condemn thee for a sinner They who are yet under the Law will condemn those who are under grace Eli accounted Hannah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like these are those who perform blind obedience to their presumptuous superiours who usurp an absolute power over them Cassian reports of Matius an Abbot who at the command of his Superiour would have cast his son of eight years old into a River and drowned him An Example admirandum nay demirandum magis quam imitandum as that which exceeds all the lawful bounds of precept and obedience for no superiour can command the death of his inferour without just cause warranted by the Law of God And therefore there was more blindness than due obedience in submission to such commands So that to countenance this rash folly of the Abbot there was great need to feign a Revelation declaring how acceptable the fact was to God Hac eum obedientiâ Abrahae patriarchae opus implesse But we have a more sure word of prophecie according to which sammum vitae necisque Dominium The absolute power of life and death belongs to God only Like to these are they who dare impose upon the life of men their opinions and dictates for God's Oracles which they have received from mortal men or false collections of their own out of the Word of God The Apostle who I am sure had more authority than they all he disclaimed all such usurpation of rule over the hearts of men 2 Cor. 2.24 Mysticé Abraham offered up Isaac his son upon the altar The Letter hath offered us somewhat for our edifying but the Spirit will afford us more Who doth Abraham figure but the great and high Father God the Father Who is Isaac but a Type of Jesus Christ whom the Father spared not but delivered up to death for us all Rom. 8.33 And what was the Altar but a figure of the Cross of Christ for so Mount Moriah had three divers tops 1. Upon one of which the City of David was built 2. Upon another Solomon's Temple 3. Upon the third Isaac was offered and afterward our Lord was crucified This is affirmed by divers of the Ancients August de Civitate Dei lib. 16. chap. 32. Hieronimus presbyter scripsit se certissimé à sermonibus Judaeorum cognovisse quod ibi immolatus sit Isaac Adam sepultus ubi postea Christus est Crucifixus Exhort Let us offer up our Isaac upon the altar And what is our Isaac but our joy What is the Altar and what is the Cross but the patience of Jesus Christ Unto thee then be it spoken Abramida O thou son of Abraham if thou wilt prove thy self to be so by doing the works of Abraham offer