to understand such a man as is sincere and upright and hath not guile or deceit in his heart so it presently followeth and in whose spirit there is no guile otherwise this not imputation of sin is but imaginary as also the covering of it as the Prophet speaks Isa 30.1 Wo to the rebellious children that cover with a covering but not of my spirit that they may add sin to sin 2. Imputation of Righteousness which Christ by his death purchaseth for all believers who lay hold and apply it unto themselves by Faith and that Righteousness also both ceasing from evil and doing of good which the Spirit of Jesus Christ works in us and is indeed the righteousness of Christ this God imputes unto us as if it were our own whereas indeed it is his own and wrought in us by his Spirit Isa 26.12 But Sin enters by propagation I cannot say so of Righteousness that that enters into the world by propagation surely no for although it be true that by how much the more the parents subdue and mortifie their own corruptions by so much the more the sinful nature is tamed and subdued which they transmit and convey unto their Children as I shewed before in manifold Examples Yet there is not the same reason in transmitting Sin and Righteousness Righteousness is of another of an higher nature and not transmitted or conveyed by the Natural Parents unto their Children but by God the Father of his own will he begat us Jam. 1.18 And therefore our Lord teacheth the Master of Israel that he must be born again and by God the Son and his righteous Spirit Joh. 3.3 Who enlightens every man coming into the world Joh. 1.9 The garden brings forth weeds alone but if it bring forth wholesome herbs they must be sown the heart of man brings forth plants of the evil one alone but if it bring forth good plants it is by the vertue and power of our heavenly Fathers planting Doubt 2. How did Righteousness enter by one man as sin entred by one man As the first Adam may be considered 1. As one individual person or 2. As a common root So may the second Adam also be considered either 1. As one person or else 2. As radix communitatis Thus we read that God is One and Christ is One and that God is the Saviour of all especially of those that believe 1 Tim. 4.10 God prepares salvation before the face of all people Luk. 2.30 31. And that the Grace of God which brings salvation hath appeared to all men Tit. 2.11 or according to the Margin that bringeth salvation to all men hath appeared hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common salvation Jud. vers 3. namely to all men that have faith to receive it which Faith God offers unto all Act. 17.31 yea and Faith is called common faith Tit. 1.4 Observ 1. We learn then from hence that Original Sin is not as some would have it a meer carentia justitiae originalis a want or being without original righteousness which discovers their ignorance who yet think themselves wonderous wise and able to judge and condemn others for being of such a Sect whereof they are not guilty No nor is it only fomes as it were tinder ready to take the fiery darts of temptation as the Schoolmen would have it a proneness and propension unto sin Original Sin is more than a privation or disposition for righteousness and unrighteousness are not opposed as privatives but as adverse or positive contraries one to other Sin hath a positive being and that a foul one Nor can a meer privation be said to be washed away or purged or blotted out as the sin is said to be Observ 2. As Sin is in the world so Righteousness also is in the world so saith St. John of the Essential Righteousness 1.10 He was in the world He is that light that is come into the world Joh. 1.9 yea this is the ground of the worlds condemnation That life and light and righteousness is come into the world and men loved darkness and unrighteousness more than life light and righteousness Joh. 3.17 19. Observ 3. Righteousness is become a stranger to the world and is said to enter into it it was very well acquainted with it very intimate of old but by reason of Mans new acquaintance with sin Righteousness is grown out of knowledge He came among his own and his own received him not there is one in you whom ye know not This was figured by Shamgar the noble stranger the judge of Israel Judg. 3.30 Observ 4. See then how our fig-leaves our coverings which we have inherited from Adam are taken from us and our nakedness discovered Is Sin darkness Light is come into the world Are we weak and impotent and unable to every good work Stronger is he that is in us than he that is in the world Beloved the Lord sees us under the Fig-tree all these pretences which we make if real and true they declare plainly that Sin hath entred indeed into us by one man but Righteousness by one man hath not yet entred into us 2. Death by Sin Observ 1. Where Sin enters there Death will follow Gen. 4.7 If thou do not well sin lieth at the door And behold the judge standeth before the door Jam. 5.9 ready to send after Sin committed his Executioners for from commission of Sin the Angel of Death bath his power say the Jews And therefore we read Ezech. 9 2. Six men came c. why from the way toward the North See Chap. 8.5 6. Envy was in the entry and kept out the Lord out of his Sanctuary At what gate we keep out the Lord and admit envy the Devil there and Death enters Observ 2. Learn then the issue of temptation how pleasing soever it represent it self unto thee Jam. 1.14 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts c. The wise Solomon decyphered this under the Allegory of an Harlot Prov. 5.4 5. 7.10.27 Observ 3. See what inheritance the first Adam hath left his Children See Notes in 1 Cor. 15. Doth this similitude every way hold The gift of God is eternal life Rom. 6. Thou art merciful for thou rewardest every man according to his works Psal 62.12 The Ichneumon breaks the Crocodiles Eggs without any end of its own it eats not of them at all but as for the good and benefit of mankind endeavours to destroy the Crocodile Thus Eleazar slew the Elephant 1 Macch. 6.46 So Sampson the Philistines Judg. 16.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by death he might destroy him who had the power of death i. e. the Devil 2. How did life enter in by righteousness The question is only de modo the answer is by Death Observ 1. See then the only way to life and happiness lies through the death of Christ and
inherit all things and I will be his God and he shall be my son Think now Beloved that a Commander in chief like David should now say so to his Soldiers See here is a Castle overcome it he that can do it shall inherit it c. if he end his Oration with such a clause as this but ye are never able to overcome it Certainly it will raise notable courage will it not in his followers What think you you that are Soldiers Hence is it that the Lord finds no Faith in the earth in this day of his judgement Hence it is that they enter not in because of unbelief Consol To the young wrestlers Alas they are often foyled have many slips many falls And how can they hope for other who have so potent adversaries to deal withall See Notes on 1 Joh. 5.4 What though thou be weak Gods strength is perfected in weakness 2 Cor. 12.9 Though thou have principalities and powers in great numbers to wrestle with yet hast thou thousand thousands to help thee Dan. 7. thousand thousands stand to minister unto him c. Heb. 1. last they are all ministring Spirits to the Saints True it is that the evil spirit prevails over many more than the man resists tempters And the spiritual Tempter hath advantage by his spiritual Nature over flesh and blood But this is a sure rule 1 Cor. 10. God is faithful and will not suffer you to be tempted above what you are able Surely he is but a weak adversary who can conquer only those who are willing to be conquered Behold I give you power over the serpents c. Satan can do no more than he hath permission to do Observ 4. Behold here a great difference between our Commander here St. Paul and other Commanders in an outward war These tell not their Soldiers of the worst but put them in hope of victory over their enemies with ease Our Apostle deals ingeniously with us and tells us the very worst They shall bring ye before Kings They shall kill you Act. 16.2 This shews the exceeding great power of Godliness Contra We shall find precious substance not a word of any ill Means 1. Indirect Remove what the Devil may lay hold of He may take his own where-ever he finds it when he speaks a lye he speaks of his own Means 2. Direct Jesus Christ appears in defence of his army Hath Satan his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself he marcheth in the head of it he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea he is the Captain the true Josuah that appeared unto Josuah He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.1 The same in the beginning we urn it even the beginning it self He is the true Melchizedeck that comes forth to refresh every son of Abraham after the slaughter of the Kings the Rulers of the darkness of this World Christ invites such wrestlers Matth. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How comes Jesus Christ to be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How else but by faith in me your adversary the Devil whom resist strong in the faith Pet. The Spirit of God speaks cautelously in this respect that the glory of the victory might be of God and not of us See Notes on 1 Joh. 5.4 By Faith in Jesus Christ we become the sons of God Joh. 1.12 13. What then Hath Satan power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Son of God he gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power to overcome ye are of God See Notes ut supra 2. Prayer In all things let your requests be made known unto God Shew Senacheribs letters The wicked that is a sword of thine Let not the foot of pride nor the hand of the ungodly cast me down Hercules lift up Anteus Wrestle with the Lord by Prayer Pray unto the Lord that our eyes may be opened that we may see our helpers that there are more for us than are against us 2 King 6. The Aramites came against Elisha and Gehazi was thus relieved in his fear 1. By the world here we are to understand the men of this world who are addicted unto the things of the world which are the lusts 1 Joh. 2.5 Psal 27.14 The men of the world whose portion is in this life 2. This world is in darkness as there is no communion between light and darkness so none between God and the dark world it knows not the Father nor his Law O righteous Father the world knoweth thee not but I have known thee Joh. 17.27 The world knoweth not Christ and his Gospel Joh. 1.10 Psal 82.5 They walk on in darkness Prov. 13. They wander from the path of righteousness and walk in the way of darkness they know not whither they go Joh. 12.35 Rom. 1.21 They are vain and there foolish heart is darkned Ephes 4.17 18. So that they are in a twofold darkness 1 A darkness of sin 2. A darkness of ignorance touching divine things which are hid from them 3. There is also a darkness of affliction or calamity I form light and create darkness I make peace and create evil Esay 45.7 Reason 1. From the love of the man to the darkness rather than the light Joh. 3. 2. The Devils assimilating industry to make man like himself 2 Cor. 4.4 3. Gods giving the man up to his own hearts desires Judg. 3.7 8. The children of Israel did evil in the sight of the Lord therefore the anger of the Lord waxed hot against Israel and he sold them into the hand of Cushan Rishathaim even the blackness of iniquities the black princes of darkness Thus the children of the kingdom are cast into outer darkness Matth. 8. Observ 1. See the difference between the children of this world and the children of light for so ungodly men and the Saints of God are opposed by our Saviour they differ even as much as light and darkness Homo homini quid praestat 'T is a blind mans question To a blind man light and darkness differ not This is the message even the Evangelium 1 Joh. 1.5 6. That God is light c. The children of this world have their understanding darkned Eph. 4.18 See a like description Eph. 5.3 4 5. and by reason of this darkness of sin comes the darkness of judgement and calamity light vers 8.9 This light directs the man in his way The righteousness of the perfect shall direct his way or make it straight Prov. 11.5 Why so Because in Christ who is the righteousness is the light and that life is the light of men Joh. 1.4 So that it is not the speculative knowledge that guid◠the man but the life This is the condemnation that light is come into the world and men love darkness more than light because their deeds are evil He that doth evil hates the light Joh. 3.19 20 21. Observ 2. See the reason and ground of many of our controversies in Religion men who are in their darkness of sin
not wanting unto them but habenti dabitur to him which thus hath more shall be given Either 1. God sends his Gospel unto them as the Apostles went into all parts of the world prepared Or 2. Sends them to the Gospel as the Wise Men out of the East unto Christ and the Macedonians unto St. Paul God is not wanting unto any one that is not wanting unto himself Thus he sends St. Peter to Cornelius and St. Philip to the Eunuch Thus he called Abraham alone and blessed him and encreased him Isa 51.2 and preached the Gospel unto him Gal. 3. and shewed him Christs day Joh. 8. And so gracious the Lord hath promised to be unto every Son of Abraham Isai 51. O quanto chariot est superis homo quam sibi For as God is excusable and justifiable before the world so the world is inexcusable of its own destruction before God For this is the condemnation that Light is come into the world and men love darkness rather than light because their deeds are evil Joh. 3.19 If I had not come into the world saith the Light and spoken unto them they had not had sin but now they have no cloak or excuse for their sin Joh. 15.22 Therefore who can hinder it if the Serpentine brood will stop their ears against the charming sound of the Gospel who can hinder it if they wilfully shut their eyes against the light of this world when the Sun of Righteousness shines at high noon But how shall they understand without a preacher Their sound is gone out into all the world Rom. 10. But what if they understand we are not saved by knowledge The Grace of God that bringeth salvation unto all men hath appeared Tit. 2.11 Marg. God hath prepared his saving health before the face of all people Luk. 2.30 But his saving health may appear before their face and not be saving unto them 'T is a Common Salvation Jude 3. But alas as common as it is yet Faith is wanting for all men have not Faith Thess which is Gods gift Ephes 2. God hath offered Faith unto all men Act. 17.31 Marg. But is his Offering serious hath he not another meaning try him and take heed of suspecting hypocrisie or falsehood in God which thou wouldest not think to be in any but in the worst of men No no means are not wanting unto the world 't is the world that 's wanting to the means 'T is the God of the world that hath blinded the eyes of them c. that the light of the glorious Gospel of Christ should not shine unto them 2 Cor. 4.4 Nay lest they lay the blame on the Devil and excuse themselves This peoples heart is waxed gross and their ears are dull of hearing and they have closed their own eyes lest at any time they should see with their eyes and hear with their ears and understand with their heart and should be converted and I should heal them Matth. 13.15 What 's the Reason We listen rather after other tydings than the glad tydings of the Gospel not but that we may hear even that kind of news we fill our heads with matters as far as Rome Germany France c. and mean time we have news nearer home the glad tydings of the Gospel that most of all concerns us and neglect it we had rather hear of the loss of much Christian blood than to hear that Christ shed his blood for us and hath left us an example that we should follow his steps We are more taken with the report that such or such a King hath overcome his Enemy than that Christ hath overcome the world How are we transported with the news that we are nominated to such or such a petty preferment O how are we tickled at that report but if we hear that we are called to be heirs unto a Kingdom presently we grow melancholy and dumpish Though like the Athenians many of us spend our time in little or nothing else but to hear some new thing yet when we hear the Gospel of Christ his Resurrection and ours with him then as they to St. Paul Quid semi-verbius iste what will this babler say O Beloved let us be exhorted I beseech you above all other news to receive the Gospel the glad tydings of our salvation A man would think it were a most easie task to exhort men to hear such good news 't is the best and the truest news that ever was told This is a true saying and worthy of all acceptation that Jesus Christ came into the world to save sinners What better news desires the poor to hear than that he shall be rich the wounded than that he shall be healed the captive than that he shall be delivered the blind than that he shall receive his fight the bruised under the yoke of sin than that he shall be freed of it The Gospel is the glad tydings of all these Luk. 4.18 But of all news we all desire most to hear of Kings and Kingdoms The Gospel is the glad tydings of a Kingdom the Gospel of the Kingdom Of all things touching a Kingdom we desire to hear the secrets of State The mysteries and secrets of the Kingdom Matth. 13. are the secrets of the Gospel Col. 1.27 But if the Knowledge of the Kingdom and Mysteries of it concern us as that we are like to be in favour with the King c. the news is the more welcome the Gospel is the glad tydings of the Grace and favour of God Act. 20.24 But there are degrees of the Kings favour The Gospel of the Kingdom concerns us so nearly that we our selves are called by the Gospel unto a Kingdom Luk. 22.29 and are made heirs apparent to it Jam. 2.5 But Kings and Kingdoms have their periods c. Regum vita est brevissima but the Gospel enables us to reign in life Rom. 5.17 Confer 2 Tim. 1.10 Yea the Gospel is called the Eternal Life it self Act. 13.46 News worthy the carriage and reporting of the best of men good men bringing good tydings yea such as makes them acceptable and welcom unto all the world O how beautiful are the feet of them that bring glad tydings News worthy the message of an Angel yea a Quoire of Angels Luk. 2.10 good tydings of great joy which shall be unto all people News worth the carriage of Christ himself For the Spirit of the Lord saith he is upon me because he hath appointed me to preach the Gospel Luk. 4.18 Yea wheresoever the Gospel is truly preached there Christ preacheth and whosoever heareth you saith he he heareth me Luk. 10.16 He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Matth. 10.40 But whosoever shall not receive you nor hear your words when ye depart out of that house or City shake off the dust of your feet Verily I say unto you it shall be more tolerable for the Land of Sodom and Gomorrah in the day
broke into swords and pruning hooks into spears What 's the reason that most men conceive such a golden age to be impossible They do not give glory unto God For surely did they believe these promises and that the God of Glory is able to effect them They would find that power operative in themselves St. Paul did so Col. 1.27 28 29. So he prayes for the Ephesians Chap. 1.17 18. This want of glorifying Gods Power we find in the Jews Zach. 8.3 4 5. where the Lord hath promised a glorious restitution of that Church and finding few that believed it or gave glory unto God vers 8. If it be marvellous in the eyes of the remnant of this people in these days should it also be marvellous in mine eyes saith the Lord of Hosts vers 9.10 A contrary example we find in Abraham Rom. 4 18-21 And the Apostle S. Peter from consideration of the dissolution of all things and expectation of that new heaven and new earth argues what manner of men should we be Wherefore Beloved Sith ye look for such things be diligent that ye may be found of him in peace without spot and blameless 2 Pet. 3.13.2 3 4. Numb 14. The people refuse to believe and glorifie God whereupon God swears The earth shall be filled with his glory vers 21. Give him the Glory of his Omnisciency Achan had lyed and hid what he had stoln Josuah 7.19 Give him the Glory of his Eloquence Herod fell short of that and was eaten up with worms Act. 12. Let not the wise man glory in his wisdom nor the mighty man in his might nor the rich man in his riches Jer. 9.23.24 But let him that glorieth glory in this that he knoweth me that I am the Lord which exercise loving kindness judgement and righteousness in the earth for in these things I delight saith the Lord. We are herein very apt to deceive our selves Thus Phydias made the shield wherein Minerva was pictured yet he himself drew his own so artificially that the Goddesses picture must be as soon raced out of it as his own And so I fear many of us give glory unto God yet so that we 'l have a share in it our selves This is useful for Instruction Reproof Consolation and Exhortation 1. Instruction It discovers the Co-eternity of God the Son with God the Father For as if the Sun in the heavens were from all eternity as Aristotle held it was then must also the light that shines from the Sun be from all eternity also as coeternal with the Sun So God the Father being the Light and Father of Lights and eternal God the Son being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a light of his light is also coeternal with him and from all eternity 2. Hence also follows the coexistence of God the Father and God the Son that Christ is in the Father and the Father in Christ as the Light is in the Sun and the Sun is in the Light Joh. 14.9 10. 3. As we consider Christ absolutely This discovers unto us the Nature of Christ He is brightness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shining from his Fathers glory All and every degree of light is not brightness that is the lustre and clearness of light and such a brightness is Christ Thus when Christ appeared to John Revel 1.16 his countenance was as the Sun But the Sun is not alike bright at all times or at least it appears not so bright to us in the morning as at high noon And therefore it 's added his countenance was like the Sun shining in his strength And St. Paul relating the story of his Conversion when Christ appeared unto him There shone saith he from heaven a great light round about me Act. 22.6 So great that I could not see for the glory of that light vers 11. But a man may look upon the Sun and that in his glory yet not be so blinded O but in his relation to King Agrippa Act. 26.13 he saith At mid-day O king I saw in the way a light from heaven above the brightness of the Sun Such is the splendor and brightness of the Sun of righteousness It far transcends all outward brightness 4. Further it discovers the pure and spiritual and holy Nature of Christ He is light and such a lustre and brightness of light as excludes all darkness Some degree of light may be mixt with some degree of darkness brightness hath none This is the message that we have heard of him that God is light and in him is no darkness at all 1 Joh. 1.5 5. Christ is not this Light only to himself but shines forth to all He is the light of the world so he calls himself and shines gloriously unto all men O that we were thus light of Christs light He is light without darkness Historians tell us that the ancient Britains had their name from Brith an old Britain word whence comes our English word Bright and Brightness it signifieth an Herb wherewithall they coloured themselves and made themselves shine bright and were a terrour to their enemies O that we would imitate our Progenitors a better way that we would be bright and shining lights unto all others All beholding as in a glass the glory of the Lord with his open face that so we might be translated from glory into glory O how glorious examples we should be to others how terrible to our enemies terrible as an army with banners as it is Can. 6.4 6. Hence it appears that all men who live in the darkness of errour ignorance and sin they are inexcusable Christ is the Brightness it self the geat light that enlightneth every man that cometh into the world Joh. 1.9 And truly the Reason is evident from the nature of light which shines to every one who hath an eye to see it and prevents us yea awakens us when we think not of it So that unless we maliciously and willfully shut our eyes against it we cannot chuse but see it Hence appears the force of our Saviours argument Joh. 3.19 This is the condemnation that light is come into the world and men love darkness rather than light because their works are evil for if our Gospel be hid saith the Apostle it s hid to them that perish and are lost in whom the god of this world hath blinded the minds of them that believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4.4 Reproof 2. This is serviceable for Reproof for whatsoever is reproved is reproved by the light Now Beloved in the most of us there is a great deal of darkness mixt with our light So that we cannot judge perfectly either of things or persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shall we now then while we are yet in our darkness presume to judge of things we know not Shall we define resolve judge and censure things we have no sight of like a company of blind
his Glory 2. It is the end of our calling that we should shew forth the virtues and praises of him who hath called us out of darkness unto his marvellous light 1 Pet. 1.3 It is the end why the Divine Light is imparted unto us God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 For as the Sun enlightens the Moon and Stars and gives them light to shine to others upon the earth even so the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grat brightness of Gods glory the great light of the world He shines to the Apostles and Apostolical men and they become lights of the world and shine to others and make them successively lights of the world as St. Paul a great light tells the Philippians that they shine like lights in the world Phil. 2.15 Signs 'T is easie to discern whether we let our light so shine or no the life is the light of men away with all other pretences and shews the Christian life is the only light that ought to shine before men the fruit of light so it is in the Latin and Syriack Ephes 5.9 is in all goodness and righteousness and truth This life is quite out of fashions in this crooked age but 't is the Christian fashion Phil. 2.15 That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse generation among whom ye shine or shine forth as lights in the world in the midst of a perverse and crooked generation of scoffers and jeerers of backbiters whoremongers drunkards c. If any of us be such and pretend to be children of light we dishonour the God of Glory and Father of Lights and we prove our selves lyars for what fellowship hath light with darkness If we say we have fellowship with the light and walk in darkness we lye and do not the truth 1 Joh. 1.6 O the palpable darkness of this present crooked Generation they are in palpable darkness yet fancy themselves in the clearest light even the heathens themselves shall rise up in judgement against this Generation and shall condemn it they came to Christ by star-light as the wise Men and improved their light and they shined in their generation As for us the great light lightens round about us and what we have of it we keep as it were in a dark lanthorn or under a bed in idleness More NOTES on HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the character or express image of his person THe former description of Christ was an allusion to the light shining from the Sun this is an allusion to an impression the wax maketh upon setting the seal or to a child lively representing his Father In this there are Two points contained 1. God hath an Hypostasis 2. Christ is the lively expression of that Hypostasis 1. God hath an Hypostasis There are many deep speculations and intricate disputes touching this word which are more fit for the Schools than the Pulpit and therefore I intend not to trouble you with them Let it suffice us to know that this word hath especially these significations 1. The nature essence substance or being of a thing 2. It notes a substance or person as here we turn it 1. I shall speak of it in the first sence absolutely as it notes the substance nature essence or being of God so it is turned in the vulgar Latin and in some Translations of the Reformed Church 1. As it notes the essence c. of God so it is sometime taken for the foundation on which all other essences rest Psal 69.2 I sink into mire where there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no foundation If they had stood in my Counsel Jer. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sometimes it notes life Job 22.20 Nonne succisa est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our life is cut off 3. It notes also the support or sustenance of life Judg. 6.4 the Midianites left not any substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for proof of this point we have it as often as God hath the name Jehovah in the Scripture which is oftner than we turn it so for our Translators as also all other that I have seen are more sparing in rendering this word because it was never wont to be pronounced among the Jews but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it as we turn it Lord they never pronounced Jehovah but once a year when the High Priest entred the Holiest of Holies This name signifieth properly Essence or Being To the same effect is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 3.14 Gr. I AM he that is or hath substance Another proof of this is 2 Pet. 1. where we read of the Divine Nature or Essence This also was implyed Revel 1.8 where the Lord calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and the ending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A reason of this à priori as we speak cannot be given because Gods nature is simply the first but à posteriori we may reason thus Second after or dependent beings there are therefore a first being there must be on which they must depend And therefore the name Jehovah signifieth that which giveth being unto all the Creatures especially Man for in him we live and move and have our being Act. 17. who is all in all a being of all beings and who giveth being to all their beings and how then can it be but he himself must have a being This refutes all Atheists if there be any truly such who deny the Being of a Deity Observ 1. The true God hath a Nature Essence or Being and by that Nature he is God Observ 2. God hath the highest Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest Observ 3. By this Nature or Being the true God is distinguished from all false Gods which by Nature are not Gods Gal. 4.8 And this is the most vast difference that can be imagined as great as between Ens and non Ens Something and Nothing Amos 5.5 nay that which is the Being of Beings and that which hath no Being at all And therefore we know saith the Apostle that an Idol is nothing in the world 1 Cor. 8.4 What is it not wood or stone Yes materially but formally as it intends the representation of God it 's nothing at all For an Idol being made to represent the Deity which being Spiritual it cannot represent the Idol is nothing The Apostle alludes to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth vanity a vain thing a nothing at all or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is not a God by which word the Hebrews signifie an Idol and that is unprofitable and good for nothing When the Israelites were oppressed with hard servitude and cryed
the deep Then God said Let there be light and in making of every day the evening goes before the morning 2 Cor. 4.6 Wherefore despair not nor be discouraged but hope on the Light that shall shine unto thee 1 Pet. 1.12 13. The Prophet Esay speaks comfort to the Soul in this Estate Esay 50.10 Remember how long thou hast estranged thy self from the light or sinned against it Zach. 4.10 Who hath despised the day of small things The day riseth not all at once there is oftentimes the thickest darkness before the rising of the Sun Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Be content with what ye have for he hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content with the Candle of the Lord his teaching Spirit in thee Prov. 20.27 Ungodly men shall be deprived of that The candle of the wicked shall be put out Prov. 24.20 He that hath begun a good work in you will perfect it until the day of Jesus Christ He is behind the cloud the cloud of our sins that removed he 'l appear and we shall see him as he is 1 Joh. 3.2 Consol 2. To the true Christians in these dismal days Christ is the day There is no day so dark in this outward world but the Sun of Righteousness may be seen in it as they say in Alexandria in Egypt the Sun may he seen every day Mal. 4. Vnto you that fear my name shall the Sun of righteousness arise Surely there is light in Goshen where men draw near unto God Psal 34. Vulg. Lat. aecedite ad eum illuminamini Exhort 1. Hasten the coming of the day of God Though Christ be always hodie yet not to thee Zach. 1.5 6. Exhort 2. If Christ be the day then let us who are Christians Walk honestly as in the day while it is called to day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the Apostles exhortation Rom. 13.13 To walk decently and honestly as becomes those who are of the day 2 Thess 5.5 6 7. Men of good behaviour walk not abroad in the day with night garments what they are the Apostle tells us vers 14. Surfeiting and drunkenness chambering and wantonness strife and envying No honest man will appear in the day in such ugly habiliments as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the after supper meetings of riotous persons which were the worshippers of Kemosh the Idol of the Moabites Seldom did they part without drunkenness therefore that 's next vina Venusque they commonly accompany one another chambering and wantonness and who hath wo who hath sorrow who hath contentions who hath bablings who hath wounds without cause They that tarry long at the wine and therefore there follows strife and envying When we have put off these night garments these deeds of darkness put on the armour of light or Christ himself who is the perfect day shine as lights in the world Reproves Those who pretend unto Christianity and that they are of the day yet take offence at the light when it shines unto them when it reproves them when it exhorts them 1. When it reproves them For whatsoever is reproved is made manifest by the light when it comes home to the man and discovers him to himself it 's entertained as Ahab entertained Eliah Hast thou found me O mine enemy the light is good who is there but can afford the Lord Jesus Christ all the attributes that may be but when the day appears to him and discovers the darkness wherein he lives 't is like a light brought to one who hath long been in a dungeon he hates it he 'll flie in his face that brings it 2. The like acceptance it finds with us when it exhorts us to a likeness of it self to become Light in the Lord 2 Tim. 1.10 Jesus Christ the day having abolished death hath brought light and immortality to light through the Gospel whose life is the light of men John 1.5 This light invites us to his humility where like a sparkling Diamond set in a dark ground he shines and hath most lustre Matth. 11. Learn of me for I am lowly c. With what scorn is the motion entertained He comes among his own and his own receive him not we are in this like the Jews who expect the Messiah in the pomp of a King Light is come into the world and men love darkness more than the light because their deeds are evil They who were addicted too much to the Letter lost the true meaning of the Spirit when therefore they conceived that only the literal Text was the truth they slighted all mystical sence of Gods word and so they presumed to bring the word of God to the rule of their narrow understanding But that an Allegory may be used for a proof of Divine Truth howsoever I might name divers Scriptures I shall for the present instance only in one Gal. 4.21 Where if any doubt whether it makes to our purpose or no let him consider whether the Apostle bring not that example as a proof against those who desired to be under the Law Verse 21. Then let them consider whether it were an Allegory or no if any man doubt he may be resolved Verse 24. where the Apostle saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's no Hypocrisie will long help us and make us appear children of the day Glow-worms and rotten wood can shine in the night but the day declares them if the day of God be risen in us 't will soon discover it self the light discovers it self and all things in it if the light be in us 't will appear Lo here lo there Matth. 24.27 Their seed shall be known among the Gentiles and their off-spring c. we may see day we say at a little hole 't will discover it self Means Hold not the light in darkness the truth in iniquity Give heed to the Prophetical word 2 Pet. 1.19 Light thy candle at it yea if thou pray unto him The Lord himself will light thy candle and make thy darkness to be light then the Lord himself will make the day appear unto thee Donec Dies luceat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol oriatur in cordibus vestris Syr. 2. Testimony and proof of God the Sons Coeternity with the Father The first was Homologetical a Confession this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Promise it may be taken either out of Psalm 89.26 27. He shall cry unto me thou art my Father c. And so Christ is represented unto us under the type of David who was a lively figure of Christ Esay 55.3 4. I will make an everlasting covenant with you even the sure mercies of David which the Apostle understood of Christ Acts 13.34 Jerem. 30.9 They shall serve the Lord their God and David their King Hosea 3.5 After this shall the Children of Israel return and seek the Lord their God and David their King and
Christ himself they who say thus are worthy to take part with it Wisdom They consider not that they make the end of Christ's coming vain and frustrate which was Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the works of the Devil yea they consider not that they act their adversaries part and establish purgatory by as strong an argument as any can be brought for it for if sin cannot be destroyed in this life then in reason there must be a time when it must be destroyed which is not they say in this life therefore in the other and that before we enter into the holy City for nothing that defiles enters thereinto Revel 21.27 nothing that defileth c. and what defileth ye read Matth. 15.19 20. Observ 4. Through death he destroyed him who hath the power of death Take notice of that great victory over all the inferiour powers sin death hell devil which received their deaths wound by the death of Christ in all believers Plutarch relates a story in his treatise concerning the defects of Oracles that a ship bound for Italy passing by the Island Pana a voice was heard from the Island calling the Master of the Ship thrice by his name Thamus This voice the Passengers and Marriners all heard And Thamus answering the voice was heard to say thus when thou passest by Palodes declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were all astonished at the voice and when the ship drew near to Palodes Thamus said as he was bidden to say Pan the great is dead he had scarce ended those few words when there was heard from the place a pittiful groaning and lamenting mixt with admiration and that not of one or a few but of many The news of this came to Rome and Thamus the Master of the Ship was sent for to come to Tiberius Caesar to testifie the truth of it I cannot determine what the intention of this voice might be but I relate the story the rather because it fell out in the time of Tiberius in whose reign the Lord Jesus suffered death under Pontius Pilat I say not nor is it fit to say Quicquid Graecia mendax Audet in historia But Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call Pan that mighty God of all the world the whole Kingdom of heaven the sea the earth and fire Whatever he might mean assuredly the Lord Jesus is the Lord of all as I shewed before And he by his death destroyed him who had the power of death which happily might occasion that lamentable groaning of the evil Angels This is the rather to be taken notice of because the Apostle Col. 2.15 tells us that the Lord Jesus having spoiled principalities and powers c. which all understand of the Devil and his Angels This was meant by what we read in Joshuah concerning the King of Jericho King of Ai King of Jerusalem c. in all thirty one Kings reckoned up Jos 12.9 24. whereof some were crucified others slain with the sword By which the Ancients understand the infernal Principalities and Powers whereof St. Paul makes mention Col. 2. Of these mention is made expresly of the King of Ai whom Joshuah hang'd on a tree Josh 8.29 The Septuagint here have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hang'd him on a double or a twofold tree One of the pious Ancients gives a reason of it There is a twofold power of the Cross one whereon Christ suffers in the flesh on the other the Devil and his Angels are triumphed over Repreh 1. The unbelieving world which although the Lord Jesus become the great Light that enlightneth every man and hath brought life and immortality to light through the Gospel yet they believe not any such power imparted unto men Matth. 9.8 but love the darkness more than the light Joh. 3. they believe not to come out of darkness Job 15.22 Joh. 16.9 and 8.24 The spirit reproves the world of sin because they believe not in him I have overcome the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh 2. Who highly commend and magnifie the Victories of Christ over sin death and him that hath the power of death but find no such victory in themselves but rather that the Devil with all his infernal spirits rules in them One praised Hercules who was asked quis vituperat Christ's Victory is exceeding worthy our praise But the Faith of these men looks backward at what they think is done to their hand quae volumus facilé credimus not forward whereas true Faith is progressive Heb. 11. But it 's much better to find the power of the Devil destroyed in our selves Exhort Forasmuch as Christ hath suffered in the flesh arm your selves also with the same mind 1 Pet. 4.1 It is the Lords main design Amos 9.8 Behold the eyes of the Lord are upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnum peccati to root it out and I will destroy it from of the face of the earth This is the end of Christ's coming in the flesh Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sign He who hath suffered in the flesh hath ceased from sin Mean Believe in the Lord Jesus NOTES AND OBSERVATIONS UPON HEBREWS II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that he might deliver those who through the fear of death were all their life long subject to bondage THe translation of these words differs from the original Greek as I shall shew anon Mean time let us consider the words as we find them This is the second end of Christ's suffering death that he might deliver those who through fear of death were subject to bondage The first end is in order unto this for he therefore destroyed him who had the power of death that he might deliver those who through fear of death were all their life long subject unto bondage In the words are contained 1. The condition wherein Christ the Redeemer finds men 2. Their deliverance by Christ out of that condition 1. They who are not yet delivered by Christ are subject to bondage 2. They are subject to bondage by the fear of death 3. All their life Christ suffered death that he might deliver c. 1. Bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind whence bondage servitude and a bondman or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timidity it answers to the latin servitude servus a servant which is either a servando or serviendo 1. Servando because being taken captive in war they were saved from death or kept alive and sold The Apostle describes this Servando Rom. 7.23 24. Unto this bondage they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth obnoxious or liable unto So Vul. Latin Obnoxii erant servituti obnoxious or liable unto bondage so that it doth imminere So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to hang over ones head to lay in wait for one as Mark 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Luk. 11.53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Devil
touching man's salvation that contradicts his revealed will in the very least Beside if it be a secret will how comest thou to know it Thou hast thought wickedly that God is such a one as thy self Psal 50. And therefore because thou dissemblest liest deceivest hast two wills one contradictory to the other thou makest thy God such But the true God of Israel wills sincerely and uprightly that all men shall be saved who repent and turn from their evil wayes c. And therefore when Peter had declared that God had made the same Jesus whom they had crucified both Lord and Christ Acts 2.36 they were pricked in their hearts v. 37. Peter's Counsel is v. 38 39 40. And the event of this is v. 47. The Lord added to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were saved from that untoward Generation v. 40. We must be of his Body He is the Saviour of his Body Eph. 5.23 The Eye is not healed unless it be in the Head nor the Head unless it be in the Body The People of the Lord Jesus are such as have been under the Discipline of the Father How then are they qualified whom the Lord Jesus will own for his People and save them Answer I shewed the other Night at my Lecture that the Lord came to deliver those who all their life-time through fear of death were subject to bondage and truly that is the lowest qualification of those whom the Lord Jesus can own for his People such as fear punishment For whereas there are three degrees or states of men out of Christ whereof the one worse than the other the mercenary or hireling the slave c. the open enemy of God and his Christ surely his enemies cannot in reason be called his people and therefore they who are under the fear of punishment are the lowest sort of his People Col. 1.21 Numb 27.1 2. The Daughters of Zelophehad are four times named three times in Numbers and a fourth in Joshua 17. and the same Story recited in all surely not without a Mystery Their Father's name was Zelophehad i. e. the shadow of fear even those who are under the spirit of bondage Rom. 8.15 His Daughters names were these 1. Machlah Weakness The law is weak through the flesh Rom. 8.3 2. Noah Wandring about to seek help 3. Hoglath Vision and turning about by that means Jesus is found Go into Galilee there ye shall see him 4. Melcha A Queen standing at his right hand Psalm 45. 5. Tirzah Well pleasing in his sight and accepted in the beloved The Father saves he chastens every Son and it became him to make the Captain of our Salvation perfect through suffering Heb. 2. Salvation is wrought by the enduring the same sufferings 2 Cor. 1.6 The Son he rebukes and chastens Rev. By his stripes we are healed There are who tells us it 's enough to believe What then becomes of Repentance Self-denial taking up the Cross cutting off the right hand c. if it be enough to believe This certainly was a short Cut to salvation who ever it was first found it without doubt he had other business to do Our Lord makes another answer Matth. 19. The young man asks Lord what shall I do to be saved Our Lord answers Keep the Commandments NOTES AND OBSERVATIONS UPON MATTHEW II. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him AS the whole Gospel appointed for this Day so especially this part of it which I have read unto you speaks the Ground and Reason of the Feast which we call the Epiphany appointed by the Church to be kept this Day in Commemoration of Christ's appearing Though a difference there be among the Ancients touching the particular Apparition of our Lord and which should occasion the Institution of this Feast Whether 1. His first appearing in the flesh for so Great is the Mystery of Godliness God manifest in the flesh Or 2. His manifestation at his Baptism a glorious manifestation indeed when both the Father and the Spirit gave testimony unto the Son when the Heavens were open unto him and the Spirit of God descending like a Dove and lighted upon him And there came a voice from the Heavens saying This is my Beloved Son in whom I am well pleased Matth. 3.16 17. Or 3. That his first Miracle at the Marriage in Cana of Galilee when he turned the Water into Wine for then he manifested forth his Glory and his Disciples believed on him John 2.11 Or 4. That his miraculous feeding of five thousand with five loaves for then the people confessed him That he was that Prophet that was to come into the World John 6. Or 5. And lastly That his manifestation unto the Gentiles by the leading of a Star For all these have their Authours Et in quolibet horum Salutis nostrae Mysteria continentur The Mysteries of our Salvation are contained in every one of these And in omnibus Dei filius creditur in omnibus est vera Festivitas In all these the Son of God is believed on in all these there is a true Festival of the Soul Yet St. Austin St. Bernard Leo the Great together which the Latine Church which our Church followeth Rabanus and others incline to the ground of this Festival contained in my Text. And well they may since all the rest rather concern the Jews than the Gentiles this the Gentiles rather than the Jews For these Wise-men are ordinarily called Primitiae Gentium The first fruits of the Gentiles Who soon but how soon uncertain after our Saviours birth came from the East to Hierusalem saying Where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him And all they say is contained in these two Parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Question Where is he that is born King of the Jews 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reason why they move this Question And that is both from the Impulsive and Final cause why they made this Journey and moved this Question We have seen his Star in the East and are come to worship him In the Question ye have 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 datum the Supposition and that which they take for granted That the King of the Jews is born 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which they put to the Question upon this supposition Where is he that is born King of the Jews The Supposition I pass as belonging to the former Feast To the unfolding both of the Supposition and Question 't is necessary that we know who these Questionists were who moved it The Verse before my Text tells us They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we term Wise-men The World of late hath entertained a very hard opinion of them and such as they were accounting them vain Astrologers Magicians and Wizzards
the Spirit when there was nothing in him but the Deity And into such a Desart the good Spirit leads us when we renouncing all affection to worldly Honours Wealth and Pleasures or whatsoever delights Self for the entire love of our God and the Soul longs for nothing more nothing else Solus Deus cum sola anima God alone with the soul alone In this Wilderness was David Psal 73.25 It 's the treasure that 's hid in the desart of this world known to few by name O to how much fewer in the thing it self Into this Wilderness was our Lord led by the Spirit And why 2. He was led by the Spirit into the Wilderness to be tempted of the Devil To tempt is to prove assay make experiment of something which was unknown before The reason why Christ was led c. to be tempted c. may be considered in regard 1. of God 2. Christ and 3. Us. 3. This is needful for us for whereas to know much is accounted by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principal objects of knowledge being God and our selves by temptation we come to know our selves and what of God is in us Non tentatus qualia scit Ecclus. 34.10 Who knows what he can do before he is tryed How good the Frankincense is ye perceive when it lies on the Coals and the Spices smell best when they are broken in the Mortar How precious the box of oyntment was appeared when it was poured out upon the head of Christ Then the whole house was filled with the savour of that oyntment The Mariners best skill is in a Tempest and the Souldiers valour in fight Militia est vita Christiana saith holy Job we know our selves in the fiery tryal that is to try us Nescit se homo nisi in tentatione se discat August Man knows not himself but in temptation 1. In regard of God it makes much for his honour that he hath men upon earth Satan as yet knew not Christ to be any more than a man who love him and serve him for himself quia bonus because he is good Psal He objected unto God that he gave Job good wages for his service protection and great increase of substance and doth Job serve God for nought Job 1.8 9. But here Satan hath met with one whom neither lusts of the flesh nor natural desires of necessary food nor lust of the eyes no not all the Kingdoms of the World nor pride of life ostentation and vain glory can separate from the love and service of God Obs Who can hope for exemption and freedom from temptation To be tempted is no sin Christ was tempted in all things like unto us yet without sin the Apostle tells us what the process of temptation is James 1.13 14 15. 2. There is reason also in respect of Christ 1. That his excellency might appear and be made known for therefore was Satan let loose upon him that he might know experimentally that there is one upon the earth to whom he hath no right on whom he hath no power at all the Prince of this World cometh and hath nothing in me Joh. The Devil tempted him and used all his arts to try him but he found nothing of his own Gen. 31.37 He found nothing else but God in the man 2. It was fit that he whom God had declared his High Priest Matth. 3. ult should be tempted in all things like unto us who might be touched with the feeling of our infirmities as Peter was tempted before he must feed the Sheep and the Lambs He who is merciless and cruel to those under his power he himself 't is likely never suffered hardship Therefore Exod. 23.9 And the Lord Jesus was made like unto us in all things that he might be a merciful and faithful High Priest in things pertaining to God Heb. 2.17 The Spirit leads not a man into a delightful Paradise if it did we might meet with the Tempter there and shew there is more danger of him than in a Wilderness 3. He learned obedience in that which he suffered Heb. 5.8 He who was to be the teacher of it unto us must learn it himself 3. This was also needful in regard of Us that Satans arrows of temptations might be broken that his fiery darts might be blunted and quenched Who otherwise could endure the fury and rage of Satans temptations let loose upon him Unless first their edge had been taken off having been darted against the rock Christ 1 Cor. 10. John 16.33 Deut. 33.27 2. Being tempted he is able to succour them that are tempted Heb. 2.28 That the great King of Babel who boasted that he could make the earth to tremble and shake the Kingdoms of the World might find himself foyled by a believing man who through the power of the Lord Jesus may triumph over Satan and all the power of the enemy and sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.38 Psal 4.13 Beloved it 's a pleasant and delightful thing to hear or read what Christ hath done or suffered for us and every one will say bonum est esse hîc yea at this day there are thousands who profess to go no further because Christ hath done all Yea I know not how it comes to pass but it 's certain that in our corrupt nature there is a correspondency and delight to see contention and strife though among the beasts or men like them I read in the Roman Story Tridnum stetit populus perdius pernox c. The people of Rome stood three dayes and three nights together beholding the sword-players such as made them that kind of sport ye read of when the young men played before Joab and Abner when they thrust their swords one into the others side 2 Sam. 2. But Beloved this Duel between the Lord Jesus and Satan nearly concerns us all See Notes on Matth. 4.4 3. Then Jesus was led by the Spirit into the Wilderness c. When When he was baptized and had the testimony of the Father and Spirit upon him presently upon this the Spirit drives him into the Wilderness See Mark 1.12 Why The Spirit received in greater measure so acted him with ardor and vehemency that now he must wholly permit and yield himself to it Obs 1. Note here the method or way wherein the Lord Jesus walked to be an example unto us that we might follow his steps being baptized into the name of Jesus we receive the Spirit of Adoption c. Rom. 8.15 16. and then presently we are called to suffer with him Thus Gal. 3.2 by the hearing of Faith we become the Children of God v. 26. are baptized into Christ v. 27. and receive the Spirit v. 2. and suffer with him v. 4. Hebr. 10.32 33. 1. We read of many Wildernesses whereinto the Spirit of the Lord leads us to be tempted of the Devil There is the Desart of Arabia wherein is Mount Sinai Gal. 4.25 Hagar which gendreth to bondage Hence
water And hither we may refer the miraculous feeding of so many with so little food Matth. 15.16 2. The immediate Commandment is directed unto our selves to live upon it and that is the Law of God which was ordained unto life as the Apostle speaks Rom. 7. though the Law of it self cannot enliven us For if there had been a Law given which could have given life surely righteousness should have been by the Law but the Scripture hath concluded all under sin that the promise of faith by Jesus Christ might be given to them that believe Gal. 3.21 22. This points us to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential word of God Jesus Christ himself according to his Divine Nature That Word which was in the beginning John 1.1 with God and was God which cannot be understood of the body and flesh of Christ which was not from the beginning Of this inward word the outward Word bears witness John 1. and 1 John 1.1 2 3. speaks experimentally of this Word That which was in the beginning c. The food of which the Saints of God have fed upon even from the beginning 1 Cor. 10. And that this is the word here meant especially as figured by the outward Manna Moses intimates Exod. 16.15 When the Children of Israel doubted what it should be he resolves them this is the bread which the Lord hath given you to eat and v. 16. This is the thing which the Lord hath commanded gather of it every man This is the thing in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Word the Vulg. Latine hath Sermo rather than the thing The word is ambiguous and 't was fit for those times for the concealing of so great a mystery which our Saviour opens John 6.33 to which our Translatours refer us in the Margent The bread of God is he saith that essential bread which cometh down from Heaven as the Manna figuratively did and giveth life unto the World Hence it is that we find Christ so often signified by bread both in the Old and the New Testament 1. In the Old Testament Odo the Abbot the most learned of his time hath observed this heavenly Harmony of Corn Wine and Oyl signifying the three Persons of the Blessed Trinity and he quotes a notable place for it Joel 2. whose latter part from v. 28. to the end is alledged by our Saviour Matth. 24. St. Peter Acts 2. and St. Paul Rom. 10. to be fulfilled in these last times v. 19. of that Chapter he promiseth to send them Corn and Wine and Oyl and v. 24. The floors shall be full of Wheat and the fats shall overflow with Wine and Oyl which he fitly applies to the several Persons thus The Son fills the floors with Corn and Wheat The Spirit fills the fats with Wine The Father fills the fats with Oyl 1. The Oyl of mercy which mitigates and asswageth pain well befits the Father of mercies 2. The Corn or Wheat fills the floors with plenty whereof it is an Emblem and strengthens the heart of man 3. The Wine makes glad the heart which is a principal fruit of the Spirit These three ye may find often joyned together by the Holy Ghost as Deut. 11.14 and 12.17 and 18.4 Psal 104.15 2. In the New Testament I am saith he the bread of life John 6.32 And this bread saith he is my body Matth. 26.26 And I would not have you ignorant brethren that all our Fathers did eat the same spiritual meat and drink of that spiritual rock which was Christ 1 Cor. 10.3 4. And the reason why this inward man is to live by this essential word that proceeds out of the mouth of God may be considered either 1. In regard of God who causeth even this word to grow out of the earth Psal 104.14 Aperietur terra germinet Salvatorem Esay 45.4 Let the Earth open and bring forth the Saviour and who rains from Heaven this spiritual Manna on us for Moses gave you not that bread from heaven but my Father giveth you this bread from heaven John 6.32 And in respect of the inward man and his spiritual life to be maintained this spiritual food is necessary Simile à simili nutritur is a known rule like is nourished by the like and we being to grow up and to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Angels whom God hath made Spirits God feeds our inward man with spiritual food which the Psalmist calls Angels food And that 's the third Reason in respect of the nourishment it self for whereas the Souls and Spirits of the Saints must live the life of God which is eternal this heavenly food is that which hath the essential life in it John 1.4 Yea that meat which endures unto everlasting life John 6.27 Yea the eternal life it self 1 John 5.20 Great reason therefore there is that man should not live by bread only but by every word that proceeds out of the mouth of God 1. A Doctrine that is worthy all our observation which that we might know Moses said Exod. 16.32 This is the word or thing which the Lord commandeth fill an Omer of it to be kept for your Generations that they may see the bread wherewith I have fed you in the Wilderness And Deut. 8.2 3. The Lord thy God fed thee these forty years in the Wilderness to humble thee and prove thee to know what was in thine heart and I suffered thee to hunger and fed thee with Manna and that he might make thee know that man doth not live by bread only but c. For this end that we might know he continued this miracle forty years not that we might only contemplate this truth for verba cognitionis intelligenda sunt cum affectu But 2. That we might learn to withdraw all our Faith Hope Love Confidence Care Fear all our dependence from the Creature and repose it wholly and solely upon our God who gives all the power virtue and efficacy unto the Creature and without whose concourse the whole Creature is weak vain empty nothing The staff of bread is but like a broken reed or like the chaff or husks without power and vertue to sustain us Man lives by every word c. 3. As also that rich man whose servants have bread enough and to spare Luke 15. might learn not to pride themselves or lift themselves up above their poor brethren for why Man lives not by bread only nor doth a mans life consist in the abundance of the things which he possesseth 4. That we may learn a difference between God's providence and rich mens touching the feeding and sustaining of the poor for howsoever the poor man lives not by bread only yet a kind of life he lives by bread which the rich must give them And howsoever the poor man lives by every word that proceeds out of the mouth of God yet he lives not by any word at all that proceeds out of the
of the Law for them and apply his righteousness unto themselves and imagine that thereby their iniquities which yet are in them are hid and covered They are arrant hypocrits I say not that such are Pharisees or Pharisaical men for the Pharisees performed an outward righteousness and gave outward obedience unto the Law So that he who knew no better way of fulfilling the Law and acted according to his knowledge he was accepted and approved of So our Lord is said to have loved the Pharisaical young man Marke 10 17-21 But they who boast of Christ's fulfilling of the Law for them when yet by breaking the Law even outwardly they dishonour God These are worse hypocrits than the Scribes and Pharisees were Obs 4. The Lord Jesus came not to destroy but to fulfil This sentence what a world of men lay hold on and hence conclude that Jesus Christ hath done and suffered all things already to our hand c. Vide Not. in James 1.22 Repreh 1. Those Opinionists who think that Christ came to destroy the Law that the Law belongs not to them because they are Christians or imagine themselves to be so Dub. What reason is there that although our God hath so clearly manifested his will in his Law and Prophets and hath not spared his only begotten Son but yielded him up to death for us all yea hath raised him from the dead All which is come to pass that all men through the Son of God should be justified freed and saved from their sins And although the Son hath done all and bought men with a price that they being redeemed from their sins death devil and hell might live in righteousness and holiness before him all the dayes of their life Though the Father hath done all this though the Son hath done all this and suffered all this yet neither Law nor Prophets are fulfilled but sin and iniquity is fulfilled the will and lust of the Devil are fulfilled Answ I answer all what God and Christ hath done and suffered for men is made known unto them and why That they might believe on the Son and obey him and so be saved O how plentiful is the Scripture in Testimonies of this kind John 3.16.36 and 12.25 26. Matth. 16.24 1 Pet. 2.21 22 23 24. and 4.1 2. But though the God of truth so abundantly testifieth this in his Word yet alas how few are there in the World who believe him How few are there who believe in the light the wisdom of God the way the truth and the life which is Jesus Christ himself Yea do not most men believe contrary to the Scriptures Do they not believe and love the darkness more than the light the foolishness of the flesh rather than the wisdom of the Spirit Do they not obey the calling and drawing of the Father of lies unto their eternal destruction rather than the calling and the drawing of the God of truth to their everlasting salvation Thus did their Fathers before them Jer. 2.7 8.13 19.5 They follow their own choosing their own opinion not the Law of the Lord and his sure word of Prophesie 2 Pet. Wherefore they long not at all to be loosed and set free from their sins nor know nor consider that they are faln from the true light of life and the true belief of their Salvation and give heed to Spirits of errour and manifold false faiths and manifold chosen holinesses nor do they consider that they love the sin more than the righteousness the darkness rather than the light the falshood and lie more than the truth it self Yet even in this false faith which they have made choice of they boast themselves as if they were now free from the Law justified from their sins and become very good Christians They think and believe that the Abaddon and Apollion is stronger than Christ the Saviour That the Abaddon hath power enough to destroy the Law and fulfil all unrighteousness c. But they believe not that Christ is strong enough to destroy all unrighteousness Esay 53.1 Lord who hath believed our report To whom is the arm of the Lord revealed c. And therefore according to their faith or unbelief so it befals them Job 15.21 22. A dreadful sound is in his ears c. Repreh 1. Those who think and hold opinion that Christ came not to fulfil the Law Repreh 2. Those who condemn obedient men who fulfil the Law for phansies Exhort Since the Lord Jesus Christ came not to destroy the Law and the Prophets let not us who profess our selves his Disciples his Followers Christians let not us destroy them nor let us think that he came for any such end but since the Law is holy and just and good and our Lord Jesus Christ is holy just and good yea goodness it self Hos 3.5 Let us agree with the Law and consent unto it that it is holy just and good and become such And since there is an emptiness in the Law and Prophets until they be fulfilled by obedience since the narrow way of God's Commandments is forlorn and forsaken Even in the dayes of Shamgar that noble Stranger in the dayes of Christ in the flesh and in the dayes of Jael the dayes of the Church of Christ in the Spirit O let us turn us from the broad wayes and crooked wayes And as Hebers house though they had formerly made Covenant with Jabin and Sisara while they walked in the way of Cain So though formerly we have consented to the false knowledge of the subtle Serpent Though formerly we have walked in the way of Cain Jude v. 11. Yet let us with Jael sever our selves from Cain and walk in the narrow way of God's Commandments which leads unto the everlasting life Let us follow the Wise man's Counsel c. Vide Not. in James 4.14 in Supplement NOTES AND OBSERVATIONS UPON MATTHEW V. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye have heard that it hath been said by them of old time that thou shalt not kill for whosoever killeth shall be in danger of the Judgment c. OUr Lord having made a special Preface to his Sermons v. 17 18 19. He now begins the Sermon it self And here we meet with a different Translation and understanding of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was said by them of old time so the Text or to them of old time so the Margin And the Greek words will indeed bear both sences Wherefore let us enquire whether of the two is the more probable They will say by them of old time as we read it in the Text they understood the Rabbins and Teachers of old as if our Lord should say ye have heard that the Rabbins of old have taught the people this Law and this penalty for breach of it But I say thus c. And this sense they rather incline unto because they conceive it our Lord 's main drift in this Sermon to confute the false Glosses and Expositions
and not come unto Christ by God's method hereupon the Law brings them not unto Christ their Saviour but to Christ their Judge And he delivers them to the Officer and he casts them into prison whence they depart not until they pay the uttermost farthing Whence comes this to pass But by neglecting God's method of salvation they forget that rule pervenire ad finem nisi ex principiis non potest when then men have failed in the very beginning how can they attain unto the end Vitium primae concoctionis non corrigitur in secunda Obser Contumacy and obstinacy against the adversary renders the Judge more severe Sin against the Law hath its punishment how much more is the punishment of sin against the Judge himself Heb. 10. Who then is Judge Who but the Lord Jesus himself to whom the Father hath committed all Judgment John 5. The Judge may not execute his Judgment extra territorium extra territorium nullum habet imperium The Territory of the great Judge is all the World Matth. 28. Yet this is he whom in thy disagreement with the Law thou makest to serve with thy sin Esay 43.24 He is in us as he that serveth Luke 22.27 Hebr. 1.3 He it is who reproves thee of thine intemperance thy fraud thine impiety c. And thou either puts him off till another time as Felix did Paul Acts 24.24 25. or as Gen. 19.9 the Sodomites said to Lot so thou to the hidden death of Christ Repreh The desperate madness and folly of obstinate wicked men They have many precious opportunities offered unto them of coming in and making their peace all the fair terms that may be Levit. 26. Deut. 28. This goodness of God he intends that thereby they might be lead to repentance Means 1. All the inward motions of God's Spirit 2. God is in Christ reconciling the World unto himself 3. Because they walk contrary unto him are perverse he causeth frowardness and wrastles with him makes him fall upon his sick bed Job He sends Nabuchadnezzar to the Beasts the Prodigal to keep Swine to the Ant to the Fowls Jer. for Judgment if men did consider this would they be so foolish so improvident in regard of their outward estates in this World Exhort Knowing the terror of the Lord we perswade men Consider the wretched estate of froward wilful men They oppose their own wills against the express will of God revealed in his Law and for maintenance of that they hazzard life liberty c. What enemies are these to their own happiness See Notes on Psal 94.12 There is the third degree of danger lest thou be cast into Prison 1. What is a Prison 2. What to be cast into Prison 1. A Prison The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodia a place of Custody à coercendo carcer undecunque prohibeatur exire It 's described by the Lawyer to be a place ex quo quis non potest exire pro libitu voluntatis whence he who is imprisoned cannot go forth according to his own will And every place wherein a man is so kept may be called his Prison And if Keepers be added then is he who is imprisoned said to be in vinculis in bonds And the Syriack here calls the Prison the house of those who are bound To those who were imprisoned custodes apponebantur Vinctorum Dominus sociusque in parte Catenae saith Manilius Book 5. for he who was imprisoned and his Keeper were bound with one chain so we understand Paul a Prisoner and the Souldier who kept him Acts 28.16 and he mentions his chain yet according to the Civil Laws inventus est Carcer regulariter ad custodiam non autem ad poenam A Prison was found out for Custody of men not for punishment 2. To be cast into prison it signifieth a removing of some troublesome thing out of the way out of the sight into a hole Reason From the inflicting cause or causes which here seem to be implyed the Adversary by accusation the Judge by his authority the Officer the instrument of the Judge and therefore Luke 12.58 this imprisonment is appropriated unto him 2. From the ends This detention is in order unto punishment 1. The contumacy of the person requires this punishment Obser As our Lord doth not disallow of legal process and proceedings at the Law so neither of Accusers Adversaries Judges Officers Prisons all these were in use when our Lord appeared in the flesh nor do we read that ever he blamed them Our Lord useth here an Argument to agree with our Adversary taken from the consideration of our bodies and the welfare of them Mysticé There is also a spiritual imprisonment an estate of restraint and that either Good or Evil 1. Good and that is two-fold either it is the prison of the Law or of Christ 1. Of the Law of which the Apostle speaks Gal. 3.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This imprisonment is under the spirit of bondage and in order unto Christ 2. Christ hath also his prison whereof St. Paul speaks when he calls himself a prisoner of Jesus Christ Philemon which is not only a bodily restraint for the Gospels sake but even the bondship of the Soul according to which they are called prisoners of hope Zach. 9.12 For the Law made nothing perfect but the bringing of a better hope Heb. 7. 2. There is also an evil prison which is Satans that is the hell of the damned 2 Tim. 2. Object What prison is here meant Answ Surely this latter for although the Law lay a restraint upon men yet they continuing disobedient and such as by no means will be brought to agree with the Law the Law brings them to the Judge and the Judge delivers them to the Officer who takes them to his custody Obser 1. That we may the better understand this we must know our corrupt natural estate stands in great need of restraint and therefore the Lord in wisdom and goodness put the fallen man under the Law as in a prison that therein he might be nurtured and disciplined for because of transgression the Law was given And therefore the Apostle calls the Law our School-master but our ambition is we will not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Psal 94.12 Observ 2. God hath his power of restraint be men as resty as froward as untoward as they will Exod. 18.11 Jethro observed that in the thing wherein the Aegyptians dealt proudly he was above them He taketh them in his net though they like a wild Bull in a net Let them take notice of this who strengthen themselves in strong holds an arm of flesh money their strong tower let these fools know their Leader Rehoboam did so let them walk in their Latitude the broad way as he did 2 Chron. 12.1 and forsook the Law of the Lord. The Lord knoweth how to straiten them as he did Rehoboam that they may see the difference between his service and the
ascribed to God it is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not alwayes true for what ever is good perfect excellent vertuous holy c. it 's first of all in God according to that known Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every good and perfect gift is from above When therefore God is said to be a King which is or ought to be a compleat perfect excellent estate he borrows not that name from inferiour Kingship but all inferiour Royalty and Kingship depends on him by whom Kings Reign We must therefore describe a King here according to his Excellency so far as known to us and so a Kingdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub uno bono a Polity or Government under one that 's good c. See Notes on Jer. 23.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is a great King The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Lord is called Psal 47.2 and 48.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise the Lord stiles himself a great King I am saith he a great King Mal. 1.14 That a King may be said to be great This title of honour may arise 1. either from the amplitude and largeness of his Dominion or 2. from his Victories and Conquests or 3. from the Duration or Continuance of his Kingdom 1. The amplitude and largeness of God's Kingdom is either in regard 1. Of Extent or 2. Intensness See Notes on Jer. 23. 2. His Victories and Conquests so David 2 Sam. 5.10 The great King of all the Earth Psal 47.2 3. He shall subdue the people under us and the Nations under our feet yea not only over Men but over the Gods Psal 95.3 a great King over all Gods 3. From the duration also he may be said to be great Dan. 4.3 His Kingdom is an everlasting Kingdom and his Dominion from Generation to Generation If the Lord be a great King then must the service performed to him be great also Thus the wise King reasoned wisely when he wrote to the King of Tyre 2 Chron. 2.5 The house which I build is great for great is our God above all Gods Great is the Lord and greatly to be praised Psal 48.1 He is greatly to be feared Psal 89.7 Repreh Who offer small vile and contemptible presents unto the great King This was the blame that the Lord laid upon the Priests under the Law that they offered the blind and the lame and the torn and the sick and what else do they who worship they know not what John 4. they offer sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God What do they but offer the lame who halt between the Lord and Baal between God and Mammon God and the World The stoln that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see the Essay the sick and weak and languid endeavours men commonly take more pains in any natural action than in the service of their God Exhort Since the Lord is a great King let us heighten and greaten all our thoughts affections devotions with intention of holy zeal in our addresses to him wherewithall shall I come before the Lord Mich. 6. c. It is not the outward greatness which the Lord requires Psal 50. The Covenant is above sacrifice bring great faith great love large hope as Solon taught the people to offer up outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 small sacrifices So Moses half a Shekel but the things of the Law are great and weighty Mercy Judgment Faith Love Levit. 22.23 The LXX and St. Hierom read Bovem Ovem aure cauda amputatis that wants an ear or a tail shall shall not be accepted i. e. obedience and perseverance Alas how shall I perform so great service unto God the Enemy is powerful and the flesh is weak yet greater is he that is in you than he that is in the world 1 John 4.4 Why is Jerusalem the City of the great King The Lord hath chosen Jerusalem Monarchs commonly chuse the midst of their Kingdoms for the place of their Residence according to the wise Consel which the Gymnosophists gave Alexander the Great The Land of Judah and the City of Jerusalem was held to be the midst of the habitable world according to that of the Psalmist Operatus est salutem in medio terrae He wrought salvation in the midst of the earth Thou shalt not swear by Jerusalem because it is the City of the great King Reason The greater the thing is which men engage in swearing the greater is the imposture and greater the abuse of the thing sworn by 4. Nor by thy head because men swear by that which is most dear unto them As the Lord lives and thy soul lives Job entreated his Wife for the childrens sake of his own body Job 19.17 Such and so dear is the head taken for the man himself men cut off the life with it man is most tender and careful of it because it is one of the tria membra principalia Reason They think their head their own but it 's so far from being ours that no man can give a native colour to an hair artificial we can though hairs may alter by age yet that 's not mans work but the course of nature in him Object Hence ariseth an Objection of infidelity and unbelief pretence of impotency and weakness Alas what can we do we are not able to change an hair make it white or black how then can we do the great duties which the Lord requires of us as to love the Lord withal our heart c. Answ I Answer these actions are not of the same kind and order distinguish between those which are wrought in nature without us and those wherein he requires our concurrence and free acting with him He hath placed in us a Free Principle He concurs with us He awakens us and stirs us up by punishments and rewards If we may not swear by our natural head how much less by our spiritual head Christ NOTES AND OBSERVATIONS UPON MATTHEW V. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let your Communication be Yea yea Nay nay for whatsoever is more than these cometh of evil HItherto our Lord hath proceeded negatively removing vain and false oaths now positively he prescribeth a Rule for the words are a rule for our Christian communication wherein we have two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule for our Communication we have the precept it self which is 1. Affirmative Yea yea 2. Negative Nay nay 1. The Christian communication must be Yea yea and Nay nay 2. What is more than these is of or cometh of evil 3. Let your communication be Yea yea Nay nay but what is more than these is of evil 4. Our Lord saith unto his Disciples Swear not at all neither by Heaven c. But let your communication c. 1. The Christian
not able ex tempore to perform such eminent Duties as these are but he ought to begin with the beginning of the Divine Wisdom the Fear of God and sit down in the lowest room and when he is well exercised in humility and the fear of God the Lord will then say to him Amice ascende superiùs Friend sit up higher Obser 1. Hence we learn what it is to love another not only to have a complacency in him not only to speak well to him and of him but also to do him good what we can wherein he is capable and we are able Obser 2. The Disciples of Christ have their enemies what great matter is that you 'l say Who is there but he hath his enemies Who can hope to be beloved of all There is a kind of wild love and wild hatred in the world but the Disciples of Christ have their proper enemies as such Christ's Disciples and the world they and their love and hatred are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is in the world the lusts c. Marvel not that the world hates you it hated me first John 15.18 19. If the world hate you ye know it hated me before it hated you c. Obser 3. Hence a man may know whether he himself be a Disciple of Christ and a Christian yea or not If he be 1. The world will hate him 2. The world will hate him because he is a Disciple of Christ 1 John 15.18 19. This is not alwayes an adequate and proper sign One hath customers which another hath lost One is of this opinion another of that These are enmities of the world within it self Does the world and worldly men hate thee because thou testifiest that the works thereof are evil Ahab spake out when he said There is one Michajah but I hate him because he speaks no good of me 1 King 22.8 Because ye rush not with them into the same excess of riot speaking evil of you ye are covetous ye are proud 1 Pet. 4.4 The Lascivious world which follows the lusts of the flesh hates them because they testifie by their chast and holy life that the works thereof are evil Herod hated John Baptist because he said It is not lawful for thee to have thy Brothers wife Thus some are called Legal Preachers because they testifie against the fleshly sensual and voluptuous Generation that it is not lawful for them to follow their debaucht courses their surfeitings and drunkenness their chambering and wantonness c. Obser 1. The Gospel requires harder duty do good to them that hate you i. e. that shew it by evil deeds than those of the Law the Law love thy neighbour the Son of thy people but hate thine enemy the Gospel do good to them that hate thee The reason is because the Promises of God hold forth more Grace Help and Strength than Nature affords Rom. 12.19 20. Avenge not your selves and therefore the Gospel requires 1 Pet. 2.19 This is thank-worthy if a man for Conscience towards God endure grief suffering wrongfully for what glory is it if when ye be buffetted for your faults ye take it patiently but if ye do well and suffer for it or take it patiently this is thank-worthy and then our Calling and Christ's Example is added vers 21. Note hence with what boldness and confidence the Lord Jesus imposeth upon his Disciples the seeming most unreasonable absurd duties and most abhorring to Nature yet if well considered the most consonant unto Nature and Reason they suit best with the end of all pure Religion and undefiled they render us like unto God they are not contrary to the Divine Nature They render us like unto Christ they are consonant to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Divine Reason 3. The Lord would advance his people above the very best of those who were acted with a legal spirit Nehemiah I curst them Elisha did so So vain is their reasoning who alledge examples of those who were under the spirit of the Law ye know not of what spirit ye are or ought to be of if Christians Luke 9. How much more should we love our friends The Disciples were called friends and though they have other names in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the last we read of 3 Joh. 1. These are they who love one another as Christ hath loved them c. John 13.34 and 15.12 But do we not urge this Comparison beyond the drift of it Answer See Ephesians 5.1 2. Be ye therefore followers of God as dear Children 1 John 3.16 Whosoever abideth in him sinneth not Repreh 1. Those who will do no good lest they should merit how hardly shall we perswade those men to love and do good to their enemies when for fear of meriting they will do no good to their neighbour Repreh 2. The ungrateful world to whom much good is done by Christ's Disciples yet will not be won to God no not by God's last remedy and expedient Saul would not be won though he acknowledged all David's good deeds towards him c. 1 Sam. 24. If a man find his enemy will he let him go well away this is a Paradox Repreh 3. Those are so intractable that they will not suffer themselves to be kindly dealt withal Extrema linea odii nolle ab inimico adjuvari The highest degree of hatred is to refuse to be holpen of an enemy Sons of Belial Exhort 1. Not only bear love and good affection to them that hate us but also do all possible good we can for the worst and most mischievous of them So did David Psal 7.4 I have delivered him who without cause was mine enemy Exod. 23.45 Prov. 25.21 Rom. 12.21 22. Exhort 2. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turn away his wrath from him Prov. 24.17 18. Means Pray unto the Lord Thou art good c. O teach me thy Statutes Psal 119.68 Axiom the fourth Pray for them that despightfully use you and persecute you Herein our Lord commands his Disciples to express their greatest love to their greatest enemies in what they can procure of God to be done for them Wherein Quaere Who these are who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which encreaseth the signification so it signifieth to vex one by War Psal 55.21 So Elisha advised Joram to set meat before the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persecute with all manner of venom inward and outward if wanting in the former word added in this 2. What Prayer for them Intercession Reason They have great need to be prayed for 1. They cannot pray for themselves God hears not sinners c. John 9. 2. What they do they do ignorantly 3. Their wickedness
good to them that hate him and to excite and stir us up who call our selves his children to be like unto him herein Obser 6. The course of Nature is not unalterable which conceit is one ground of Atheism The world is not so disposed and set in such an immutable course but that it may admit of changes according to the will of its Maker a free Agent in whose hand and power it is God makes the Sun to arise he can make it to stand still or go backward or forward profer was made of both by Esay to Hezekiah And whereas Ahaz was bidden to ask a sign in heaven surely that had been in the Sun or Moon or other heavenly bodies as unalterable in course of Nature as the Sun is Obser 7. Hence we may justly wonder at the large bowels and compassions and mercies of our God towards his enemies He makes his Sun to arise upon the evil and upon the evil first the evil are first named and indeed 1. because there are more evil than good and the wicked prosper more in the world than the good and have a greater share in the world than the good have in this respect he may be said to make his Sun to arise rather on the evil than on the good Mysticé Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightness of his Fathers glory God is light and Christ is light of light Exhort 1. To the Evil that they sin not against the light 2. To the Good that they walk as children of the light Mysticé The Lord makes his Sun of Righteousness to arise upon the Evil and upon the Good for the Son of God who is the Sun of Righteousness enlightneth every man that cometh into this world John 1.9 In them hath he set a Tabernacle for the Sun c. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Giant to run a race Psal 19. Rom. 10.18 Vpon whom doth not his light arise saith Bildad Job 25.3 Obj. But here some will except and say that the Sun of Righteousness only ariseth upon those that fear the Lords Name Mal. 4.2 Answ Know we therefore that the light of the Divine Sun is either his preventing or following Illumination his preventing or consequent Grace both Joh. 1.8 9. His preventing Grace appeareth to all He hath shewn thee O man Man is taken as largely as Adam for that 's the word there Mich. 6.8 what is good to do justly c. The Grace of God that brings salvation hath appeared unto all men That is John the Grace of the Lord as his name signifieth if this Grace did not appear unto the evil how could it be said that he enlightens every man coming into this world and Titus 2.11 How could evil men be unexcusable before God unless they had some Grace vouchsafed unto them which should take away all excuse How could they be said to sin against the light unless the light had shined unto them Joh. 15.22 If I had not spoken unto them they had had no sin If a man will rather yield himself to be hood-wink'd and blinded by the Prince of darkness than that he will open his eyes and see the light of Life as those do in whom the God of this world hath blinded their eyes c. If a man wilfully shut his eyes against the light or shut the casement or draw the curtain and keep out the light surely he makes himself unexcusable that he sees not the light and may be truly said to sin against the light if he oppose or turn from such illumination the means of knowing God as God affords him As for the following words ye read it in the next words Looking for the blessed hope of the glorious appearing of the grace of God and our Saviour Jesus Christ Tit. 2. The Sun brings with it all the active and seminal vertues and powers of all Herbs and Plants in the earth and draws them forth so doth the Son of Righteousness bring with it all enlivening and quickning power to elicite and draw forth all what is good in us That our light may shine before men Obser 2. All things fall alike to all men Eccles 9.2 Obser 3. It is no certain adequate evidence of God's Child that these common gifts of God are given to him The Lord raineth upon the just and unjust Reason The same as in the former the same care of all the same necessity of the Creature the Lord here testifieth his love Acts 14. He gives men rain from heaven and fruitful seasons filling mens hearts with food and gladness that they might seek out God and his goodness might lead them to repentance In regard of the good and just that they might be more confirmed and know the end of these outward dispensations of God Psal 4.6 7. Object This is not alwayes so for Amos 4.7 8. there the Reason is given that men should turn to the Lord. Obser 4. Natural effects are ascribed to the God of Nature Pluit tonat ningit grandinat Rain thunder snow and hail Proceed from him that ruleth all We ought to acknowledge these Can any of the vanities of the Gentiles give rain Jer. 14.22 Rain is either 1. Natural or 2. Spiritual and that 1. either Good or 2. Evil. Mysticé The Lord makes his Spiritual rain the rain of his Word to fall upon the Just and upon the Unjust even his Word which is as the rain Regeneration and the New Birth that we are born again is from above John 3. Except a man be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above I am from above saith the Son of God Obser 4. Sun and Sun-light and Rain are from above from God Every good and perfect gift the fruits of the earth Repreh On whom the Lord rains yet they bring forth no fruit Heb. 6. Rain stands and sinks not in either stony places or where the earth is full Consol This is my condition many so complain when there is no cause when by their good fruits they are known Exhort Neglect not the Word Gutta cavat lapidem non vi sed saepè cadendo Sic homo fit justus non vi sed saepè monendo The drops do wear the stone by often dropping on 't So men become reform'd when God is minded oft Obj. But I am that earth that is near unto burning Answ Wherefore doth he say near but that we should be awakened and stirred up to prevent it that we come no nearer whose end is to be burned The Servants of Benhadad watched for a word out of the Kings mouth Such is this of burning Obser 6. Consider both together Sun and Rain the greatest blessing this is soon discerned if either apart without the other an heavy judgment The Sun scortcheth and burneth up the fruits of the earth The rain is also sometimes a curse Ezech. 38. Exhort Do good to them that hate you Hereby we advance God's end 2. It 's the most powerful and effectual way 3. If it do not
and who is not in the state of Grace no man shall quietly possess any thing if a gracious man steals what is anothers his Grace is no Grace Hence will follow a prodigious distinction of Theft that which a gracious man commits and that which a graceless man commits There is a Spiritual thievery or robbing another of what is his and this either 1. forbidden of God or 2. commanded of or by him 1. Forbidden of God and that is robbery and stealing from God Our Neighbour The Devil And all these thieveries from the heart and self-love deeply rooted there for whereas love of another proceeds from love of our selves that due love whereby we love our selves in God and for God being corrupted is turned into such an inordinate love of the Creatures that the man loves the Creatures better than himself for 't is possible that a man may rob himself and be a thief of his own goods Solomon tells us of such a fool Eccles 6.2 Sunt mihi divitiae sed non conceditur uti An arrant fool yet in a sort we may truly say such an one is a just man because he allows himself as much as he is worth and that 's just nothing Such self-robbers were the Jews who had the Kingdom and the Priest-hood and the Prophesie yet enjoyed them not but left them for the believing people of the Gentiles to enjoy And are there not too many of us to whom God hath given the riches of the knowledge and understanding of the Scriptures the end of all which is the life of God yet wittingly and willingly we rob our selves of all that knowledge and live a quite contrary life as he who hid his Lords talent in the earth There is a Spiritual thievery which also proceeds out of the heart even the assuming and taking to ones self that which is properly Gods I shall not here spend time about that outward robbery of God which is called Sacriledge of which the Psalmist speaks Psal 83.12 and that of which the Prophet speaks Mal. 1. I leave these thefts for others to speak of There is a more close and hidden stealing and ruining the goods of God what are they See Notes on Mat. 22.21 There is a pilfering and stealing of these goods of God See Notes as before We are exhorted to put on the New Man and to be renewed in the spirit of our mind â—hat we may bear the Image of the Heavenly Man who after God is created in Righteousness and Holiness of Truth Phudices was to make the Statue of Minerva which he did but so cunningly he ingraved his own Image in it John 10.1 There is a robbery also of our Neighbours of this robbery they in special are guilty who are intrusted by God as his Stewards and these either such as have received this dispensation or at lest assume it to themselves as if they were stewards of the mysteries of God 1 Cor. 4.1 if they be indeed stewards of Gods mysteries why then do they give the people only the Letter and the History and reserve the Mystery unto themselves Every one of common Capacity can understand much of the History and Letter of the Scripture but there is a Mystery to be dispensed which all understand not if they did it were no Mystery they are unjust Stewards But there is another robbery whereof I fear too many are guilty and that is the robbery of the Poor when they whom God hath made stewards defraud them of their Charity Thus many a one is a thief and yet perhaps understands it not as when a man gives his goods to feed the poor yet hath no Charity 1 Cor. 13. he hath no love no good will There is a robbery even of the Devil himself for somewhat he hath we confess when we say give the Devil his due whose else are the lusts of the flesh the lusts of the eyes and the pride of life St. John tells us 1 Joh. 2. That these are not of the Father but of this world whose then are they to whom do they belong but to the Prince of this world and therefore our Lord tells the Jews that they were of their Father the Devil and the lusts of their Father they were his lusts they would do Joh. 8.44 Lust unto murder lust unto lying is his When he speaks a lye he speaks of his own for he is a lyar and the father of it The Jews had rob'd their Father of his lies and they were so full of them that they had no place in them for belief of the Truth vers 45. Because I tell you the Truth ye believe me not 2 Thes 2.11 whose goods else are the false Righteousness and Holiness whose else is the knowledge falsly so called whose are these accursed things but the Devils Josh 7. We read of Achan that he stole a goodly Babylonish garment what 's this but the robe of false Righteousness as when men imagine and assume to themselves an Opinion that they are Righteous because Christ was Righteous as if a man thought himself sober because Christ was sober though he himself be an arrant drunkard This is the Righteousness of the confused Babel The Chaldeans report that this Babylonish Garment was woollen and it is likely enough for our Lord tells us of the Babylonish Prophets who come to us in sheeps cloathing Another part of the stoln goods are two hundred shekels of silver and what 's this silver but the false Knowledge like unto the true which the Wise Man bids us seek as silver Prov. 7. the treasury of Knowledge falsly so called 1 Tim. The false Achans the troublers of Israel they steal these with intent to vend them and put them off to others Laudat venales qui vult protrudere merces These Factors for Babel with glozing language cheat the poor simple people that 's meant by the wedge of God where in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tongue of Gold as it is in the Margin Repreh Who arrogate to themselves the means of obtaining the goods of God This is a spiritual gift whereof the Jews were guilty who would enter into life by keeping the Commandments which is indeed the means which our Lord prescribes but impossible by our own power But the Jews would keep them without faith which brings in the power This was the argument of St. Paul's dispute with them in the Epistles to the Romans and Galatians This was meant by the Gigantomachia when the Gyants would scale Heaven and take it by their own power of this we understand Joh. 10.1 Exhort 1. Rob those who have rob'd us that 's the honest theft I told you of such as is commanded of God Exod. 3.22 and 11 12. Exhort 2. Let us restore unto every one that which is his own Restitution is a part of Repentance there is no shame in it give the Devil his due the evil of evil it is his so is the evil of evil
in special he saith of the Apocalypse Totum volumen Johannis quod Revelationis titulo praenotatur esse mysticum Revelatione nos indigere ut possimus cum Propheta dicere Revela oculos meos considerabo mirabilia de lege tua And when the most conceive that its enough to repent and believe though it were to be wished all came thus far did they not believe that Jesus is John the Baptist This was the summ of his doctrine Nay they believe not so much for he required also amendment of life But to believe that Jesus is the Son of God is a victorious Faith A Faith that overcomes the world is our Faith such That will soon be tryed All that is in the world the lusts of the flesh the lusts of the eyes and the pride of life is not of the Father 't is none of the Fathers Revelation but is of the world Is our Faith so victorious Have we overcome the lusts of the flesh the lusts of the eyes and the pride of life otherwise no doubt we believe not aright in the Son of God for this is the victory that overcomes the world even our Faith And who is he that overcomes the world saith St. John but he that believes that Jesus is the Son of God so that ye may make the question who hath believed our report and to whom is the arm of the Lord revealed through which we overcome the world I beseech you let us judge our selves impartially if our heart follow our eyes if we serve divers lusts and pleasures if we spend our time in the flesh to the lusts of men if we work the will of the Gentiles if we walk in lasciviousness lusts excess of wine revellings and banquettings Surely the world overcomes us we do not overcome the world if we yield to these lusts of errour the Son of God is not revealed the man of sin 's revealed in us That Son of perdition is revealed with all deceivableness of unrighteousness in them that perish for were the Son of God revealed to us we would be other manner of men We know saith St. John that when the Son of God shall appear or be revealed we shall be like him for ye know that he is revealed to take away our sins and in him is no sin Whosoever sins hath not seen him nor known him 1 Joh. 3. 2. Nor ought any man to take offence that I question his Faith in the Son of God if iniquity abounds in him which cannot consist with the Fathers Revelation of his Son for what if we excel in knowledge We know that we all have knowledge saith St. Paul 1 Cor. 1.4 Yea he may speak to us as he speaks to the Corinthians I thank my God alwayes in your behalf for the Grace of God which is given you by Jesus Christ that in every thing ye are enriched by him in all utterance and in all knowledge c. That ye come behind in no gift and he may add the following words Ye wait for the Revelation of our Lord Jesus Christ And may not his Argument be applyed to us and prove that we believe rather the suggestions of flesh and blood than the Fathers Revelation of his Son yea may he not confidently appeal to many of us as well as unto them Are ye not carnal for whereas there is among you envying and strife and divisions are ye not carnal and walk according to man i. e. according to flesh and blood for when one saith I am of Paul another I am of Apollo nay of others far inferiour unto these are ye not carnal and walk according to man O Beloved this perswasion is not from him that calleth you this revelation is not from the Father This wisdom descends not from above but is earthly sensual and devilish for where envying and strife is there is confusion and every evil work The Revelation of our Father which is in Heaven the wisdom that descends from above is first pure then peaceable gentle easie to be intreated full of mercy and good fruits without wrangling and without hypocrisie Whence 't is evident that the Fathers Revelation of his Son is not so generally believed as was imagined nor is it such an extempore business as many perswade poor distressed souls No no something first must be removed that hinders then some positive helps applyed before we can receive the Fathers revelation of his Son for 1. God opens the ears of man and seals their instruction saith Elihu that he may withdraw man from his purpose and hide pride from man and his instruction is to save our selves from the untoward Generation from the crookedness of the Generation To the first saith Hugo is required secreta habitatio privacy and retiredness 't is his challenge look throughout the Scriptures and see whether God ever spake in a crowd but as often as the Father would reveal his Son unto men he spake not to Nations or People but to men apart to some few of many in the silence of the night in the fields in desarts in mountains in vallies So he revealed himself to Noah to Abraham to Isaac to Jacob to Moses to Samuel to David and all the Prophets Thus he And shall we think the God and Father of our Lord Jesus Christ will reveal his Son to us who by profession are monastical men if we live in a crowd if we symbolize and conform our selves to the lusts of vain men if we please every base and foolish humour of fantastick and dissolute companions Surely no for God gave the Revelation to his Son to shew unto his Servants not unto the Servants of men not unto the evil servants which eat and drink with the drunken And therefore our Saviour when he gave sight unto the blind man and anointed his eyes with spittle and clay an emblem of the earthly man and the weakness of flesh and blood he sent him to wash in Siloam the pool of him that was sent i. e. of Christ 2. Which is the second instruction to wash and cleanse our selves from all pollution of flesh and spirit to lay aside all filthiness and superfluity of naughtiness whether it be 1. Fleshly wisdom and knowledge falsly so called the veil upon the mind or 2. Fleshly lusts unbelief obstinacy false virtues all feigned shews and appearances of holiness and righteousness the veil upon the heart and then we shall receive with meekness the Son of God the engrafted word which is able to save our souls Both these are wrought by the Law of God the Father and the doctrine of St. John for we must not believe many false Teachers and blind Guides who out of pretence of magnifying Christ and his merit but indeed in favour to their own lusts transgress and pass over the Law and leap over John Baptists head and lead their blind followers all promiscuously and without difference immediately unto Christ and tell them at all adventures that Christ hath
an understanding heart And Prov. 2.2 Apply thine heart to Vnderstanding When Wisdom shall enter into thine heart vers 19. The reason is because God accounts not that Wisdom and Understanding which swims idly in the brain but that which is terminated and is effectual in the heart and therefore as we understand with the heart so also we believe with it saith St. Paul Rom. 10.10 and imagine with it Luk. 1.51 scattered in the imagination of their hearts And remember with it Numb 15.40 that ye seek not after your own heart that ye may remember and do my Commandments But beside these apprehensive faculties and their acts the actions also of the Will are attributed unto the heart as Exod. 25.2 And every man that brings an offering willingly with his heart a willing heart 35.5.21 26 29. So are the Affections also as Desire Psal 10.3 The wicked boasteth of his hearts desire Joy Eccles 11.9 Let thy heart cheer thee and sorrow Eccles 11.10 remove sorrow from thine heart and the rest hitherto referr the thoughts and purposes of the heart Jer. 30.24 and in a word all the issues of Life Prov. 4.23 So that what 's now left for the Soul I answer all these Faculties of Understanding Will and Affections are quoad radicem or radically and originally in the Soul and therefore sometimes attributed unto it Thus the Soul is taken for all that is within us Psal 103.1 though these faculties be all in Scripture given unto the heart either as to the term or fountain or subject of them More specially the Soul is taken for the Will Psal 27.12 Deliver me not over unto the Will of mine enemies Hebrew the Soul Joseph was to bind Pharoahs Princes at his pleasure Hebr. at his Soul Ezech. 16.27 I have delivered thee unto the Will of them that hate thee Hebr. Soul As for the third word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth properly Reasoning or Discoursing whereby we prepare matter for the Will and Affections of the heart to work upon instead of which word in the parallel Evangelist the Scribe useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnderstanding or Consideration Thus the love of God must be shed abroad in our hearts and spread it self extensively over the whole inward man And that it may be as intensively both in the outward and inward man St. Mark and St. Luke add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum omni valdè tuo with all the virtue power and strength of all these nay with all the redundancy and vehemency of all our power and strength of all our heart of all our soul and all our mind But because it behoves us to perform all righteousness as well outward as inward and we must love not only in heart and word but in the deed also The Chaldee Paraphrast turns it with all thy substance or wealth according to that of the wise man Prov. 3. So that by this time we may conceive what our duty is and what the Lord our God requires of us what else but to employ all our thoughts all our reasonings all our understandings all our imaginations all our memories in the diligent enquiry after and meditation upon the most amiable and lovely nature wayes and works of the Lord our God To will to affect to desire nothing else but God and the doing of his will and that which is for Gods sake or in order unto God and all this with all our vehemency with all our power with all our strength of all our heart of all our soul of all our mind such strength as a man extreamly hungry and thirsty would use for the procuring himself meat and drink to satisfie his hunger and thirst which we ought to put forth in our hunger and thirst after righteousness such strength as he that runs a race would put forth for the winning of the prize such we ought for the obtaining of the incorruptible Crown And this is to love the Lord with all our might and with all that is within us as the Prophet David speaks Psal 103. And when we thus love the Lord our God with all that is within us it cannot be but that all that is without us must needs follow and all be wholly taken up with the same love of God that we love him with all our substance with all our wealth with all we have with all our whole life such strength as a Soldier would put forth to conquer his enemy save his life and gain a Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we ought to be thus rooted and grounded in love and that there is such a breadth and length and depth and height of it will appear by many places of Scripture enjoyning it in the same amplitude and unmeasurable measure as we may see in the parallel places Deut. 10.12 and 30.6 2 King 23.3 and other like So also by such Divine Testimonies as import a not loving or hatred of God when any of our love is bestowed upon the Creature without God To which purpose is that speech of our Saviour Luk. 16.13 No servant can serve two masters for either he shall hate the one and love the other or else shall lean to the one and despise the other Hence it is that St. John saith That he that loves the world the love of the Father is not in him 1 Joh. 2. Hence St. James calls such as love the world and yet by all means pretend the love of God Adulterers and Adulteresses because the love or friendship of the world is enmity against God It is impossible that the soul of man should be one and the same with contrary things si adhaeret pulveri fieri non potest ut adhaereat Deo Psal 119. part 4.1 If we mind earthly things our God is our belly Phil. 3. our belly cleaveth unto the ground If heavenly things the true God is our God and we cleave to him In Gods account therefore we cannot be said to love him at all unless we love him with all our heart The Roman Senate had a good mind to have allowed the Lord Jesus Christ a place in their Pantheon but they were assured he would be worshipped either alone or not at all The stream of affections and whole bent of the heart and soul can be but one way at once Observ 1. Whence follows that God requires not only a bare speculative knowledge of himself for that a man may have and yet remain still a most ungodly man if he have no more than a speculative knowledge of God for as a man may know what is virtue and vice justice and injustice truth and falshood and yet he cannot according to that knowledge be said to be virtuous or vicious unless he have the love of virtue or vice justice or injustice truth or falshood so a man may know much of God and his Nature yet cannot truly be said to
any gracious mans love unto God envy him not What is that to thee follow thou thy Lord what if another do not Luk. 9.49 50. O let us let us I beseech ye consider that this is no argument of our love to God 'T is the bonum commutabile the mutable and temporal good that divides Lot from Abraham one of us from another who shall get more wealth more power more authority the summum bonum the bonum immutabile that unites that joyns all in one bonum quò communius eò melius as the light of the Sun good Counsel Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common Faith Tit. 1.4 O Beloved let the worldlings the children of this world strive for their promotion in this life let us bring others to the fold promote the Law of God in one another As Andrew called Peter to participation of Christ Joh. 1. Philip called Nathaniel All the Church invite one another Esay 2.2 Let us consider one another to provoke unto love and good works Hebr. 10.24 Repreh 2. This reproves us who cast away our best affection our love upon things unworthy of it things of no weight and mean time neglect the weighty things of the Law This makes us like the things themselves facti sunt abominabiles sicut ea quae dilexerunt Hos 9. The world is but a shadow a transient a passing shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must needs therefore be saith one of the Ancients that he who is joyned unto it must be moveable and inconstant also The heart soul and mind are all Gods and his making and he made them for himself and the mans perfection is in the return of these unto their fountain Consol But how can I love the Lord my God fear him I may being the great and terrible God Deut. 28.58 Yea love him thou mayest thou oughtest Because similitude is the ground of love and because thou art not like to thy God thy God becomes like to thee as Job 33.6 Elihu which signifieth God himself said I also am formed out of the same clay because the Children are partakers of flesh and blood He also took part of the same Hebr. 2.14 And so God is man in Jesus Christ but is Jesus Christ Jehovah See Notes in Exod. 20.2 2. Thou shalt love God with all thine heart And these words are part of that first Section of the Law which as I told you the Jews recited every day twice every morning and every evening and may be unto us this day a morning and evening Meditation But some weak Traveller in this most excellent way may conceive it too small for him to walk in too long pathless and untrodden unbeaten dark impassable wildred mountains too high to be overcome the gate too narrow to crowd through it and himself too weak too unable to finish his course Doubt not despair not this perswasion comes not from him that calleth thee only from unbelief they could not enter in because of unbelief that perswades thee all this Go then on with Faith and add to thy Faith Vertue Faith is strong and mighty in operation that is a sure confidence of what is hoped for that overcomes the enemies that removes the mountains Mat. 7. And Love is stronger than Faith and nothing is difficult unto Love that makes all light But herein God may seem to deal hardly with the man he hath given him all things and now he takes all things from him what else doth he when he commands him to love him with all the heart c. if we must love the Lord our God with all our heart then we may love no person no thing else That followeth not for the Lord himself who challengeth all our love he himself commands the Husband to love his Wife neighbour his neighbour to love the stranger to love our enemies Wherefore for our better understanding of this when the Lord commands us to love him with all the heart we must know that no Creature ought to have that degree of love in our hearts which our God hath but what ever Creature we love it must be for God in God and unto God 1. For God when God himself is the cause why we love the Creature we are most averse from the love of our enemies yet for Gods sake we love them 2. In God we love the Creature when we seek no delight in it place no end no rest in it but love the Creature in God and God in the Creature 3. Vnto God when we love the Creatures when we love them in order unto God as they are instruments serviceable unto God when therefore the Lord our God layes claim to all our love yet allows us to love the Creature he deals with us as the Master of an House with his Steward and such is or ought to be every one of us to our God we must pay unto him all our love our desire our hope our joy our delight c. And this done he gives us order to lay out so much of our love upon our Parents so much upon our Friends so much upon our Children and Servants so much upon Strangers so much upon our Enemies and of all these our disbursements we are accountable unto the Lord our God and so this Commandment have we from him saith St. John That he that loveth God love his Brother also 1 Joh. 4.21 Repreh Who love not God with all their minds if this Commandment were observed what a world of vain foolish chat that I say not impious and wicked discourses would be silenced we see it in this instance if some bold fellow dare interrupt foolish and vain babling with some savoury discourse what a damp it strikes into the hearts of all present They say must not men talk of their affairs Obser A rule for love of our selves Primum in unoquoque genere est mensura reliquorum I must love the Lord my God with all my heart and this is the first Commandment In order to this Commandment I must love my self in God and for God and no otherwise if otherwise I love my self I am then guilty of that vicious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self love which is the leading sin in these perillous times as the Apostle foretold 2 Tim. 3.2 as the love of God and our neighbour is the leading Grace and first fruit of the Spirit Gal. 5. In opposition to this vicious self-love our Lord requires of every one who would be his Disciple self-denial and hatred of his own life when therefore we thus deny our selves and hate our vicious and sinful selves for God and love our selves in God and for God Out of this first Commandment proceeds the second like unto it Thou shalt love thy Neighbour as thy self with such a love thou shalt love thy Neighbour as thou lovest thy God and with such a love as fulfills all the Commandments saith the Apostle Gal. 5.14 All the Law is fulfilled in
one word Thou shalt love thy Neighbour as thy self 2. There are degrees in the Commandments of God first and second greater and less all are not equal 2. Why is this Commandment said to be great A thing is said to be great two wayes Quantitate molis Quantitate virtutis 1. In regard of bulk or 2. In regard of power and virtue The latter way this Commandment is said to be great or the greatest as it is called by the V. Lat. by reason of the virtue power and efficacy of it and that is in regard of the subject and duty it self 1. In regard of the subject who ever thus loves God with all his heart his heart soul and mind must be enabled hereunto with the spirit of God 1 Tim. 1.5 It is the first fruit and strength of the spirit Gal. 5. The Lord circumciseth his heart that he may love him Deut. 30.6 with all thy heart God will take away the foolishness of thine heart Col. 2.11 12. 2. The duty it self is most required and best accepted by God it swalloweth up all other love concupiscence and desire for he who loves God with all his heart he can love nothing repugnant unto God nothing but in order unto God he loves himself only for God and in order unto God he loves his neighbour out of this love of God even as he loves himself i. e. in order unto God so he loves his neighbour that is is of one heart one soul and one mind with his neighbour as Act. 4.32 So that his love of his neighbour and love of himself is no way contrary to that intire love of God Yea this love of God draws on with it the observation of all the Commandments if ye love me keep my Commandments if therefore we keep not the Commandments we love not God yea howsoever many duties are enjoyned us besides this of love yet this of all the rest is the most excellent 1 Cor. 12. ult and that for two reasons 1. It is most durable and that which out-lasts all the rest and therefore is preferred before prophesie tongues knowledge yea before faith and hope it self 1 Cor. 13. ult 2. The love of God is the seisin the common ingredient of all the Christian man's actions that precious tincture that Chymical dust that turns all it toucheth into Gold as they say Midas did And whatever wants this tincture 't is like the terra damnata 't is nothing worth Hence the Apostles general advise is Let all your doings be done in Charity 1 Cor. 16.14 a rule so necessary that the best and greatest duties otherwise performed whether towards God or towards our Neighbour they are of no value Obser 1. This refutes a cavil wherewith we subtilly deceive our selves and flatter our selves into a self-love instead of the love of God and our Neighbour Charity we say begins at home and when we are called upon to love our Neighbour be merciful c. we measure out that love unto our Neighbour by our self-love not by the love of God But we must know there is no Commandment in the whole Word of God to love our selves 't is only supposed There is no ground for this Proverb as we use it but the contrary is true Charitas non quaerit quae sua sunt 1 Cor. 13 5. Obser 2. Observe the integrity and sincerity of our love towards God it must be with all the heart with all the soul with all the mind with all the strength which we are not to understand so as too many do for sincerity and uprightness only as it is opposed unto hypocrisie and dissimulation for so even the very lowest degree of love must be sincere and without dissimulation Rom. 12.9 Eph. 4. And therefore the Passover must be eaten with the unleavened bread of sincerity and truth 1 Cor. 5. but when we speak of the integrity of our love to God it is so to be understood that the love of God ought to be intire and perfected in us as St. John speaks 1 Joh. 4.12 and when that comes to pass see what followeth vers 17. Herein is our love made perfect that we have boldness in the day of judgment because as he is so are we in this world It is not to be performed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart and an heart The Lord requires the whole heart not with a soul and a soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as a man that hath two souls Repreh Those who pretend to love the Lord but 't is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their understanding but that is here set in the last place we must first love him with our heart and soul The first and principal thing the Lord requires of us is to give him our heart My Son give me thy heart Obser 3. Observe then what is the principal good 1 Cor. 13. ult 2 Pet. 1. Obser 4. See the summ and perfection of all the works of God even the love of God the first and great Commandment that which is the fulness all the rest are but a part The Apostle so speaks of it 1 Cor. 13. When that which is perfect is come i. e. Charity this is the first the great Commandment That which is the ruling the reigning Grace This was meant by the Reign of David the King in the Genealogie of our Lord though there were many Kings yet David only so called Mat. 1. And in the story ye find the Lord no where so zealous for the Reign of any as for the Reign of David his Name speaks the reason it sounds Love the first and greatest the ruling Grace Here I shall endeavour to satisfie a doubt 1 Sam. 16.10 11 12. Jesse made seven of his Sons to pass by David yet remained he was the eighth 1 Sam. 17.12 14. Jesse had eight Sons and David is said to be the youngest the eighth I repete nothing which I delivered touching the eighth in my last Exposition ye may observe in that scale of Graces like Jacobs Ladder from Earth to Heaven it consists of eight rounds 2 Pet. 1.7 That Charity is the eighth and last even Christ the Love of God Col. 1.13 But how is David then said to be the seventh as he is expresly 1 Paral. 2.15 I know what is commonly answered that in the first place the Scripture reckons David's adopted Son Jonathan in the last his Natural Sons only I know not how that satisfieth because I know no Scripture whereon that answer is grounded but sure I am the true David Christ is the seventh the Sabbath the Rest-day the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.9 10. The rest from sin Mat. 11. so Love also is the seventh round in the scale of Graces 2 Pet. 1.7 But why was David so zealous for Solomon to Reign 1 King 1.30 so he had sworn and again swears to Bathshebah let us not think the Scripture here records only Natural affections such as Historians commonly relate
exceedingly so that the hatred wherewith he hated her was greater than the love wherewith he loved her v. 15. How contrary is the love of our God when he hath touched our heart with his finger i. e. with his spirit when he draws us with the cords of his love when he manifests himself unto us our love is inflamed to him Exhort To observe this first and great Commandment That we may be the more excited hereunto ye may be pleased to consider what a working heart is most carried unto in this world what objects or what in any objects draws his love most for the heart soul and mind are so swayed and carried by love as the body is by the weight of it And as the weight of the body inclines it to the place most proper and most convenient for it so love sways and inclines the whole man to that which is as it were the proper place and center wherein it rests Now what objects most incline the love of the natural man or what most of all doth the love of the natural man incline him unto surely as the Philosopher long since observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty or comliness most takes our fancy and wins our love and the wise man confirms it when he saith The beauty of a woman cheareth the face and the man loves nothing better Ecclus 36.22 Why a man loves that which is fair and beautiful is a blind mans question 2. A second object lovely or the formale objecti is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beloved so that if one discerned love in another towards him he must be inclined to love him again as naturally as the stone is swayed and moved towards the center whence it is a good rule and would God we all observed it Vt ameris amabilis esto Love that thou maist be beloved if every one would be loving amicable and lovely he shall winn upon his love whom he loveth 3. A third formale objecti or object lovely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounty benefacere doing good manifestatio dilectionis est exhibitio operis this is loving in the deed 1 Joh. Now beloved all these are eminently in God as in their root their spring their center all beauty and comliness it is in him most eminently he is the fairest of ten thousand The most glorious Angels who behold the face of God they cover their own faces and their feet as conscious of their own deformity compared with Gods beauty from his beauty what ever is beautiful in any kind receives its beauty whence we reason from every thing that 's beautiful that God is much more so And to love this most beautiful object renders him that loves it like unto it otherwise than it is among the creatures for a man deformed and ill favoured loving the most beautiful woman is not thereby made beautiful himself but rather he appears more deformed but he who loves the Lord with all his heart he becomes like unto him 1 Joh. 3.2 Amor transformat amantem in rem amatam Hence it is that Moses's face shined And they who beheld Stephen saw his face like the face of an Angel This comliness the Lord imparts unto all those who behold him and love his appearance and manifestation of himself in them Ezek. 16. We all behold as in a Glass the Glory of the Lord and so are changed 2 Cor. 3.18 What they falsely said of Helena that she was so fair that she was worthy all that ten years war undertaken for her sake is most true of the beauty in God 2. The second object is to be beloved and this is eminent also in God he prevents us with his love 1 John 4.10 He so loved the world that he sent his son Joh. 3. So without bounds or limits without example see how he loved him as 't is said of Christs love to Lazarus 3. The third motive of love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bounty and Liberality all we are all we have all the whole creation and every creature is his as streams from his fountain as beams from his light as beauty from his beauty should we begin to speak of his bounty goodness and beneficence where and when should I make an end like the Queen of Sheba I should not tell the one half of his goodness Come we rather to discover our love to God whether we keep this first and great Commandment yea or no Signs If we love our God so intensly surely we will not only not baspheme him our selves but we will be moved when others dishonour him for if we love God so are we united to him one with him 1 Cor. 6. and are embarqued in his quarrel what is done against him is done against us David was troubled because the wicked kept not Gods Law And every one who loves God will be troubled when Gods Law is transgressed no man can endure to see him wrong'd whom he most dearly loves Moses the meekest man on earth yet was moved Exod. 32. He forgot the Law written when he saw the Law broken It would draw speech from the dumb as he said that was so kill not Cresus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wert thou a genuine child of thy heavenly Father thou couldst not endure to see him so injured so crucified so slain as he is in thy self and others The same Subject continued from 1 SAM 15.22 Behold to obey is better than Sacrifice and to hearken than the fat of Rams THe first Commandment hath an Affirmative Thou shalt have Jehovah for thy God 2. A Negative Thou shalt have no other God Ye have heard hitherto the Duties of the affirmative part in accommodation to the apprehensive faculties of the man as also in reference to his appetitive faculties I now come to those Duties which are common to the whole man inward and outward and they are two Obedience and Honour 1. Obedience is a Duty common to all and every man the whole man Common to all the estates and ages of the man childhood youth or young mans age 1. Childhood when he obeys out of fear 2. Youth or young mans age when he obeys out of Faith 3. Old age when he obeyeth out of pure love It is a Duty common to all the Commandments and therefore most fitly to be spoken of in the first which hath an influence upon all the rest for this end I have made choice of 1 Sam. 15.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are a part of Samuel's expostulation with Saul touching his disobedience towards God In these words two Truths of affinity one to the other are contained with a note of demonstration common to them both to excite attention to the business Behold 1. To obey is better than Sacrifice 2. To hearken is better than the fat of Rams Two truths said I or one rather wherein the latter part explains the former for it is observable that in the Psalms and other parts of Scripture conceived
Lord was crucified Rev. 11.8 But all men have not the true Faith for our Lord foretels that when he cometh He shall not find Faith upon the Earth from whence we may note that all professors of the Faith in all Ages have been and are an enlightened people and lights to the rest of the world especially the Saints of these latter dayes in whom the true light shines The Use hence is for reproof of those who would seem to go forth to meet the Bridegroom yet indeed stay at home In discovery of this will appear the grand imposture of the false Christianity for what is that which in the Christian world is commonly reputed the going out of our selves but this that we look into our selves and see there a world of errours a mass of corruption a sink of sin c. and then go out of our selves to Jesus Christ who hath made satisfaction and expiation for the sin why what fault find you with this Alas when we have seen this mass of corruption we are content that it continue there still yea we commonly believe that it must be there still and therefore we so go forth to meet the Bridegroom believe in him and take him home to us for the covering of our sin like a Strumpet that marries an Husband for the covering of her Adultery with other men 3. They took the Lamps the reason of this is from the usual Ceremony which was wont to be performed in the night by torch-light so that our Lord abstains not from making use of Customes usually taken up in the world for the illustration of his Truth where we may note a necessity of humane learning for discovery of ancient customes among the Heathen used and supposed as known in the world many whereof we find in Scripture which cannot otherwise outwardly be known than out of Humane Authors Moses was well learned Act. 7. divers points of the Civil Laws as also the Greek Poets full of many good Examples as well as Documents require good learning St. Paul's Epistles to say no more of the necessity of Tongues herein as well as in Arts. Mysticé Then they took the Lamp what is the Lamp but the Divine Doctrine of the Law and Gospel Psal 119.105 Prov. 6.23 John Baptist a Light Joh. 5.35 What is it to take these Lamps but to believe the Divine Doctrine Joh. 1.12 13. so Joh. 12.36 the Virgins take their Lamps they believe the whole Word all the People of God at least in profession believe the Law and Gospel to be Divine Doctrine and the Word of God Thus have they their particular Faith and with these Lamps they go forth But what reason can be given for the distribution of the Text of those who profess Christianity that five are wise and five of them foolish It 's a short cut to referr the difference to the influence of the Stars at mens Nativity or to fatal destiny which is the common refuge of ignorance But we are not here to enquire concerning the cause why some are Natural Ideots others have Natural Sagacity but we are here to search into the reason of this prudence and imprudence the cause of this practical wisdom and the want of it why some are provident and so wise others improvident and so foolish much might be said concerning this it shall be sufficient to refer this difference unto the true or false judgement of men their partial or impartial election and choice according to their true or false judgement As when an unerring Rule is set before all men even the Holy Word of God according to which they may judge Righteous Judgement and choose what is good some do so others become judges of evil thoughts and choose those things which the Lord delights not in Now that the Lord inclines no man to folly or is the cause of it is apparent by that of the Wise Man Ecclus. 15.11 Say not thou it is through the Lord that I fell away for thou oughtest not to do the things that he hateth so vers 17. Before man is life and death and whether him liketh shall be given him so Deut. 30.15 See I have set before thee this day life and good death and evil c. also Mich. 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to humble thy self to walk with thy God So that they who are wise are such by the grace of God and they who are foolish they become such by their own perverse judgment and their own partial election NOTES and OBSERVATIONS on MAT. 25.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Five of them were wise and five of them foolish THe Order is inverted in the Vul. Lat. What wisdom what folly is here meant How are we here to understand the wise how foolish There are five intellectual Virtues which we may reduce unto this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in the Language of the School are Art Science Wisdom Intelligence and Prudence I shall not spend time in distinguishing these the last of these is here meant when we say That five of these Virgins were wise the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not properly wise but rather prudent and so indeed it ought to have been rendered as the Latin hath here Prudentes for wisdom is properly about the highest causes and reasons of things whereof it judges and enables us to judge Prudence is busied about the expedients and means conducing to the end Wisdom is conversant about the highest objects as the Kingdom of God and Christ the Bridegroom of the Church Prudence is busied about Faith Knowledge Love and good works the Lamp and oyl in the lamp needful for admission into the Kingdom of God But here may arise a doubt what are there but five foolish Stultorum plena sunt omnia numerus est infinitus To which I answer The Lord Jesus speaks here only of such enlightened men and women 1. who had in good measure kept themselves unspotted from the world 2. Who had saved themselves from the untoward Generation 3. Who had gone forth to meet the Bridegroom 4. Who had made some good progress in the wayes of the Lord these the Lord Jesus calls fools because they wanted oyl in their Lamps c. Our Lord speaks not here of the unbelieving world but of the negligent and foolish professors of Christianity But still the question remains why there are five wise and five foolish 1. Why five wise Because that was the custom of the Romans Grecians and Jews as also 't is evident by this Parable that they had five Lamps lighted at their Nuptials this appears by the Problem of Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why saith he do they light five Lamps neither more nor fewer His reasons are not for our purpose But since five was the customary number of those who were to carry Lamps and to be
one to his Brother saying Come I pray you and let us hear what is the word that cometh forth from the Lord and they come unto thee as the people cometh and sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness and lo thou art unto them as a very lovely song of one that hath a very pleasant voice and can play well on an instrument for they hear thy words but they do them not but when this cometh to pass lo it will come then shall they know that a prophet hath been among them Yet all this while this people was a drowzy dull people their heart was asleep in which sleep they may talk of great things yet do little as appears here by the Prophet do we not perceive it many times in our selves when we are drowsie we can speak ask questions and give answers but the mouth of the stomach being open sends up abundance of vapours which stupifie the Senses and we may be then said to be even half asleep I fear it may be our own case that these things may happen even to our selves and yet we be asleep But how shall we know then when we are awake As Sleep is the binding up of the Senses so we are awake when all our Senses are loose and free when by reason of use or habit we have our senses well exercised to discern both good and evil Heb. 5.14 When we have an experimental sight hearing and feeling of the Word of God when we inwardly see feel and perceive the truth of the Word when we can say with St. John 1 Joh. 1.1 when our heart is awake and that freely sends forth good things words and actions when we awake to righteousness and sin not 1 Cor. 15. that this is the true spiritual watching and waking appears by Phil. 1.9 then is the heart awake when with the whole heart we speak the truth Then is our whole man awake when as Solomon saith Eccles 7.25 we apply our hearts to know and search and seek out wisdom and approve what is excellent I and my heart as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 8.16 I gave my heart to know wisdom c. Note here a time of desertion the great occasion of slumbering and sleeping even in death by the long stay of the Bridegroom this occasion many of the Jews took of sinning in the Wilderness while they were not yet come to the holy Land whence we may take occasion to reprove those who abuse the patience and long-suffering of God like that evil servant ye read of in the 24. of Matth. 48. who says in his heart my Lord delayeth his coming and begins to smite his fellow-servants and eat and drink with the drunken c. Where also we may be exhorted to watching and prayer from the next Verse The Lord of that servant shall come in a day when he looketh not for him and in an hour that he is not aware c. NOTES and OBSERVATIONS on MAT. 25.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at midnight there was a cry made Behold the Bridegroom cometh go ye out to meet him 2. AT the Coming of the Bridegroom we have 1. The Proclamation of his Coming which is illustrated 1. By the Adjunct Time and 2. By the Effects of it the Time at Midnight common to all whether wise or foolish yet proper to the wise who enter into the Bride-chamber the joy of their Lord proper also to the foolish who are excluded even into the outer darkness 2. The Proclamation it self and that at midnight Behold the bridegroom cometh Obj. This Proclamation hath been made so many hundred years yet the Bridegroom is not come Answ Though Zeph. 1. we hear a long Proclamation and terrible threatning in time it will speak The Prophecy of Enoch had its fulfilling in the destruction of the old World and yet it was to be fulfilled in St. Jude's days Jude verse 14. Babylon how often is it said to be destroyed and Jabin is said to be utterly routed and cut off Jos 11.1 yet we read of him again Judg. 4. So saith St. John in his 12. chap. Now is the judgment of this world come yet are we to believe that He shall come again to judg both the quick and the dead Behold the Bridegroom cometh The Virgins are here called upon to go forth to meet him which Proclamation is made at midnight with an Emphasis Behold Wherein we must enquire 1. Something of his Coming and 2. Something of the Bridegroom himself 1. Of his Coming what kind of Coming it is by which the Coming of Christ the great Bridegroom is here understood viz. His second appearing which is spiritual and that either 1. Particular to every believing Soul or 2. General at the last judgment 1. Here is then the accomplishment of our Lord's promise Joh. 14.10 I will not leave you orphans I will come again unto you which our Lord afterwards makes good to St. John in special Joh. 21.22 vers 3. and 28. as St. John himself acknowledgeth Rev. 1.10 I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the spirit on the Lords day and heard behind me a great voice as of a trumpet 2. The word Bridegroom by which we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so called either 1. From his waiting on his Bride or 2. From the Dutch word importing the keeping of her or 3. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the marrying of her it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies one joyned to a Virgin by contract as also when two diverse Families are joyned together in kindred by the espousing of two persons So that Bridegroom is a relative name and to whom hath Christ the Bridegroom this near relation or reference but to his Church He himself is his Churches Bridegroom he is espoused unto her by mutual promises they are contracted one to other He is the Bridegroom or servant which the Bridegroom according to custom and to insinuate his love to his Spouse is wont to profess himself the servant to his Bride the same really does the Bridegroom perform he takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant and waiter upon his Bride as 't is the custom among us and some other Nations that the Bridegroom performs this service our Lord promiseth also to do this really Luk. 12.37 Blessed are those Servants whom the Lord when he cometh shall find watching verily I say unto you that he shall gird himself and make them to sit down to meat and will come forth and serve them He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Bridegroom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Hence we learn an Article of the Christian Faith that the Bridegroom shall come this pro se quisque every Christian man and woman professeth to believe for him and her self and for the
thy self Thou that sayest a man should not commit adultery dost thou commit adultery thou that preachest a man should not steal dost thou steal So by like reason thou that sayest a man should not be drunk art thou drunk thou that sayest a man should not swear dost thou swear and blaspheme These are they against whom the Lord sets himself I am saith he against the Prophets who steal my word every one from his neighbour Jer. 23.30 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the burglayers and plunderers who enter not by the door into the sheepfold by Christ the door the narrow gate of mortification into the sheepfold but climb up some other way those are the thieves and the robbers Joh. 10.1 More NOTES AND OBSERVATIONS UPON MARK 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you it is given to know the mystery of the kingdom of God but unto them that are without all things are done in parables THe Lord puts a diversity between his Disciples and undiscipled and unnurtured men when our Lord had spoken of the living bread and that that bread was his flesh John 6.51 verse 52. The Jews strove but what then doth our Lord resolve them of their doubts No but further confirms what he had taught vers 53.58 But when his Disciples doubted vers 60. he explains his meaning unto them vers 61 John 7.33 Yet a little while I am with you then I go to him that sent me touching this the Jews doubted vers 35 36. but he resolves not them He speaks the same to his Disciples John 13.33 but there they seem to take no notice of it but John 14.19 when he had spoken the like words verse 22. Judas not Iscariot replyed the like John 16.16 whereof when his Disciples doubt verse 17 18 verse 19 c. He opens their understandings This is a gift a great Grace vouchsafed to the Disciples to know the mysteries of Gods Kingdom especially the mysteries of his providence in the government of the world There are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidings of Providence which we cannot understand unless we go into the sanctuary of our God and God himself reveil them to us See Notes on Isa 3.10 And we must go into the sanctuary of our God into the School of Christ into the house of Christ into his true Church and there he expounds all things to his Disciples Mark 4.34 Such a mystery is that of this kingdom which as an holy man told Edward the Confessor is Gods Kingdom Wherefore doth the Land perish A mystery this is and not known to all though all men see it doth perish and go to ruine and desolation yet few men know the true cause of it why the Kingdom perisheth and truly it is a gift of the great reveiler of mysteries that any man truly knoweth it for doth not every man lay it upon another or upon certain orders of men or do we not impute it to the stars and there is no doubt but there have been and are extream malignant Constellations in the Heavens which rule in the bodies of men which yield themselves to be ruled by the spirit of this world as the greater part of men do But Sapiens dominabitur astris And who is that wise man and who knoweth what to do now the Land perisheth It is the Prophets question Jer. 9.12 13 14. They have forsaken my Law which I set before their face a known Law a known way but they have not walked therein It is our case exactly we have forsaken the Law of our God and not obeyed his voice neither walked therein But let us put our selves in what estate we will fancy our selves whether under the Law or under the Grace of Christ Sure I am the Lord expects obedience from us the Law no doubt requires it And shall we sin because we are not under the Law but under Grace God forbid So that wheresoever we are we must not forsake that Righteousness which is required in the Law That Righteousness of the Law must be fulfilled in us Who walk not after the flesh but after the spirit Will we know then this mystery why the Land perisheth 'T is the very same we have forsaken the Law and what comes of it The Lord shall cause thee to be smitten before thine enemies c. Deut. 28.25 It is the last admonition we read in the last Prophet which the Lord sent unto his People and the last words of that Prophet which ought to be respected as the emortuate the speech of a dying man which most commonly is most serious Mal. 4.4 5 6. If we forsake the Lord it is but just that he forsakes us So the Prophet reasons 2 Chron. 15.2 The Lord is with you while you are with him and if ye seek him he will be found of you but if ye forsake him he will forsake you verse 3-15 Because we have forsaken his Law therefore hath he forsaken us A fearful condition and such as made our Lord upon the Cross cry out Lamasabachthani Who knoweth what to do now the Land perisheth That is a secret mystery too which every man knoweth not for our Lord foretells that when there shall be distress of Nations upon the earth there shall be perplexity mens hearts failing them for fear and for looking after those things which were coming on the Earth Beloved these are the days when that must be fulfilled which is written by the Prophet Jeremiah Chap. 25.29 I will call for a sword upon all the inhabitants of the Earth vers 31. A noise shall go forth even to the ends of the Earth He will plead with all flesh vers 32 33. That this concerns us with the rest it 's manifest enough in the general and the Prophet points more especially at the Isles vers 22. though they seem to be safer than others because of their situation They also must drink of the cup of the Lords Wrath He can divide them for he now riseth up as in Mount Perizim Isa 28.21.22 Now what is to be done Thou hast forsaken the Law of thy God and therefore the Lord hath forsaken the Land and the Land perisheth Return now and agree with the Law of thy God This is the advice which the Wisdom gives us Mat. 5.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth the Lord stoop to give us that advice which flesh and blood can easily do No. The Law that is thine Adversary that thwarts and contradicts thee so often as thou wouldest transgress it which commands many things contrary to thy flesh and blood yet agree with it So did the Apostle I consent to the Law that it is good endure the Chastisements of it and see what will come of it Psalm 94.12 13 14. That Law by the Chastisements of it will bring thee unto Christ Gal. 3.24 this is the drawing of the Father John 6.44 And Christ will teach thee that mystery which St. Paul learned the mystery of Contentation in all estates Phil. 4.11
faithful man hath Christ in him because he hath received him 2 Cor. 13.5 what he calls Faith he presently calls Christ so Gal. 3.23 Faith came v. 24. Christ v. 25. Faith v. 26. both together Faith in Christ 3. This is the reason of that wisdom which is in the faithful they are believers they have received Christ the wisdom of God 1 Cor. 1.30 and they have the mind of Christ 1 Cor. 2. ult in him Col. 2.3 and 3.16 This great Nation is a wise and understanding People for what Nation is so great that they had God so nigh unto them Deut. 4.6 7. a people near unto him thus Peter James and John had been with Jesus Surely God is in you of a truth 1 Cor. 14.25 every man will challenge this wisdom but the tessera the mark and character of the true wisdom is Jam. 3.17 It is from above pure peaceable c. 4. This is the reason of that power against sin which we observe in faithful men they have received Christ the power of God whence that is understood which St. John speaks of That this is the victory whereby we overcome the world even our faith 1 Joh. 5.5 and they waxed valiant in fight they overcame kingdoms Heb. 11. Such was the Centurions faith so Christ saith to us Go and we go and Matth. 8. if thou canst believe all things are possible to him that believes Mar. 9.24 5. This is the reason of their upright and holy and just conversation they have received Christ who is the righteousness of God 2. The name of Jesus and Jesus himself are the same which I note the rather because there are who take offence at reverence done at the naming of him for it is not at the sound of the word but at the very nature and being of the person that we shew reverence otherwise it is hypocrisie if any one except and say why not at the names of the Father and the Spirit as well I answer that the Son and not the Father or Spirit hath taken our flesh and to the Son all power and authority is given both in heaven and earth Matth. 28. Nor hath the Scripture enjoyned any where that at the name of the Father or Spirit every knee should bow but at the name of Jesus Repreh Who reject the divine wisdom and righteousness and prefer their own carnal wisdom 2. who receive not nor own those who walk as Christ walked of whom he saith He that receiveth you receiveth me receive us we injure no man if another come in his own name him ye will receive Exhort To receive Christ in order thereto consider the dignity of the person to be received the Son of God God himself if a man come to us in gay cloathing with a ring on his finger Jam. 2. we set him in a good place where shall we set the Son of God who knocks at the doors of our hearts He is harbourless yet he comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own 2. Consider the equity of it we are his own by Creation Grace Preservation Covenant Government and he comes unto his own to take possession and will we not allow him the travel of his soul he paid dearly for us no corruptibility but ye are bought with a price and we profess it daily he hath made us and not we our selves we are his people 3. Consider our necessity the disjunction is dreadful Mar. 16. either believe or be damned which withall will set us a work to enquire whether we believe or no. The Signs 1. Negarive see 2 Thess 3.2 1 Pet. 2.21 and 3.9 and 4.1 2. Positive Col. 2.5 6. 1 Joh. 2.6 Let us look unto him and follow his steps 1 Pet. 2.21 not rendring railing for railing 1 Pet. 3.9 and 4.1 2. 2 Cor. 13.5 Christians prove your own work The Colossians had received Christ Col. 2.5 St. Paul saw and rejoyced to see their order and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12.3 As therefore ye have received the Lord Jesus Christ so walk in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the way and Christ himself is the way do we walk in him He himself is the Life do we live according as he lived he is the word of Life 2 Thess 3.2 Christ being reviled reviled not again not rendring railing for railing but rather blessing Michael durst not give the Devil a railing accusation if we rail being reviled we have not yet received Christ whom have they received who being not reviled yet revile they have received the Devil and not Christ he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reviler a slanderer If we have received Christ then not Belial if light then not darkness 2 Cor. 6. if proud then is not Christ received who is humble and meek Matth. 11. Ambitious men have not received Christ How can ye believe that receive honour one of another Joh. 5.44 If Christ be in you the body is dead because of sin Rom. 8.10 The means are either remota or proxima remota repentance according to St. John's doctrine repentance that we have not repented Most necessary for the receiving of Christ is the receiving of John the Baptist he is senior à dextris spirit terrae chap. 7. for many take themselves for Christians who are not yet Johannites or Disciples of John which we must needs be before we can be the Disciples of Christ what must we believe and receive John can our faith be reposed safely upon man but we are content to receive Esau and Jim and Zim We must know that as when we are exhorted to receive Christ we mean according to the spirit and truth so when we exhort to receive John it is according to the spirit the divine Truth and Doctrine of John the grace of God Tit. 2. Thus the people of Israel believed God and his servant Moses Exod. 14.31 That we ought to receive St. John before we receive Christ appears undeniably both by Scripture and Reason out of Scripture by Scripture both by predictions in the Old Testament and by accomplishments of them in the New Testament The Predictions are many in the Old Testament I will name only those which are quoted by the Evangelists Isa 40. vers 5. The glory of the Lord shall be reveiled and all flesh shall see it together vers 9. O Sion that preachest the Gospel bringest good tidings of Christ in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get ye up behold your God behold your Lord will come with strong hand his arm shall rule and his reward is with him and his work before him Before this promise the third verse of that 40th Chapter is quoted by all the Evangelists The voice of him that cryeth in the wilderness prepare the way of the Lord make his paths straight Mal. 3.1 The Lord whom ye seek shall suddenly come to his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of hosts Before this promise the
righteousness that goes before him the Baptist here exhorts us to prepare which according to the difference of preparing wayes is two wayes done 1. Removendo 2. Ponendo for whereas they who prepare a way and make it fit for travel they purge and cleanse it from dirt and filth they level it and make it equal and plain they staighten it and take away obliquities and then pave and gravel it all these are required of us in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for therefore some Translations according to the first have repurgate purge and cleanse the way of the Lord which comes nearest to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others following the Chaldee Paraphrast Isa 40.3 And the Syriack in the Text have the second Complanate make the way even and plain others express the Greek fully rectas facite and in the Text Dirigite make straight the wayes of the Lord. 1. The first importing purging and cleansing signifieth 1. The nature of sin to be defiling and 2. that we are defiled with it and have corrupted our way and therefore ungodly men are compared to a Snail Psal bribers guild their way 3. And stand in need of cleansing the filth to be purged out are the lusts of the flesh fornication adultery lasciviousness drunkenness gluttony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthy lucre and filthy communication about these uncleannesses these defile a man Confer Notes in Psal 26.6 2. The second Complanate make the way of the Lord plain and even which the Prophet especially seems to aim at Isa 40.3 4. and imports that we are in extreams either 1. too much dejected and cast down by despair by reason of our sins or 2. too much presumptuous and proud and therefore they who are thus dejected are to be comforted and as our Saviour speaks To lift up their heads because their redemption draweth nigh And comfort ye comfort ye my people And they who are proud are to be brought low and levell'd by the Word which is an hammer and every high thing is to be brought into subjection unto the obedience of Christ Sela. Every mountain c. Isa 2. not so great need of the other 3. The third Dirigite or rectas facite vias which the Prophet Isa 40.4 speaking in the person of St. John aims at the crooked shall be made straight imports that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Saviour speaks a crooked generation that our wayes are crooked and have made our selves crooked paths Isa 59.8 like the crooked Serpent Job 26.13 and not only crooked but deaf Adders that stop their ears though the Lord cry unto us and bid us cleanse our wayes the only means is to hearken to the voice of the Cryer He gives knowledge of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the remission of our sins Luk. 1. Because 't is vox clamantis Dei he gives not only knowledge but power also of so doing and therefore the Lord saith that St. John shall prepare his way before him Joh. 1.10 that Jeremiah shall pluck up and plant that St. Paul shall open the eyes of the blind But first we must remove all other clamours both our own and all clamantia peccata crying sins all clamours of outward things though in themselves in their measure good But when we hearken too much after them when Martha is troubled too much about those many things she is hindered from hearing the cry of wisdom Solis namque visibilibus serviunt idcirco nil supernae suavitatis intrinsecus audiunt quia eos in aure cordis curarum secularium surdi tumultus premunt worldly afairs make such a dinn in the ears of the soul that the voice of God crying to us is quite drown'd Gregor Moral libr. 30. cap. 9. Most mens ears are taken up with this hubbub so that thought the Scripture speak most plainly yet they understand it not the mind being otherwise imployed Oblata ob oculos non videmus so quae auribus objiciuntur to whom shall I compare this Generation yea they seem to hear the Scripture it self speak to their humour as the covetous wretch He that cares not for his family is worse than an infidel and that makes him worse than an infidel Castellio impedimenta we have an English Proverb sutes them well As the fool thinketh so the bell clinketh And so long they have been accustomed to this that like them who dwell at the Catadupa the falls of Nilus they hear not the fall of it these are insensible of their own deafness and absurdity Thus the Lord speaks to his people whose ears were taken up with the cry of their sins Isa 30.1 and worldly things vers 6. Therefore they hear not the Law of the Lord vers 9. The best way therefore is to stop our ears to these cryes and go out into the wilderness there to be soli cum solo Deo thither the Lord takes the Church and speaks to her heart Hos 2.14 Then may we say with David I will hearken what the Lord will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me Psal 84.9 Then thine ears shall hear a word behind thee saying This is the way walk in it Isa 30. vers 21. Pray unto the Lord that he would be pleased to say Ephphatha unto our deaf ears that they may be opened and so we may hear the voice of the Cryer and prepare the way of the Lord. More NOTES and OBSERVATIONS on JOHN 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said I am the voice of one crying in the wilderness Make straight the way of the Lord as said the prophet Isaias THe Jews divide the Inferiour World into three parts the Desart the Land Inhabited and the Sea The Defart or Wilderness whereof we are now to speak may be considered according to what it wants or according to what it hath 1. According to what it wants the Prophet Jer. 2.6 describes a wilderness a land not sown a land of desarts and of pits a land of drought and of the shadow of death a land that no man passeth through and where no man dwells these and such like are the wants 2. Somewhat also there is positive and present there as the wild beasts Mark 1.13 an howling wilderness Deut. 32.10 and evil spirits which resort unto the wilderness and desolate places Matth. 12.43 into such a wilderness goes John the Baptist such a wilderness is that wherein the Lord cryes by the voice of John the Baptist This of late most flourishing Kingdom Wo wo wo to them by whom the offence comes is now becoming such a wilderness if the Lord still permit the Sons of Abaddon and Apollyon the sword men but I will not carry your thoughts to things without ye Into such a wilderness goes John the Baptist 1. That by austerity and strictness of life he might imitate those spiritual Eremites Moses and Elias who was a type of John Matth. 11. by sequestring himself from the sins of the inhabited wicked world
for sin increaseth commonly with the increase of men Gen. 6.1 when men multiplyed upon the face of the earth sin multiplyed and increased with them 2. Whereas the Gospel was to be preached principally unto the Gentiles and that many of them should embrace it they were typified by the desart not to the Jews which were typified by Jerusalem and the inhabited places of Judaea John prepared the Lords way in the desart this was also prophesied before Isa 54.1 Sing O barren thou that didst not bear for more are the children of the desolate than the children of the married wife faith the Lord Isa 32.15 16. and 35.1 and 49.19 and 43.19 3. A third reason may be added from the consideration of the corrupt age of the Church wherein John the Baptist came insomuch that he might seem rather to be in a desart among beasts and devils than in places inhabited by men properly so called All man being the fear of God and keeping his Commandments Eccles 12.13 and therefore John called them a generation of vipers Mat. 3.7 Yea he who degenerates from this is worse than a beast for the wild and savage beasts how cruel soever are not cruel against their own kind nor against others but only for the satisfying of their hunger whereas Homo homini Deus one man was to be a God unto another but now Homo homini Daemon one man in his corrupt estate is a devil unto another Yea the devils themselves in respect of man will not be divided against devils lest their kingdom should not stand But man though an house and kingdom divided against themselves cannot stand yet men will be divided against men let Houses and Cities and Kingdoms Common-weals and the whole Race of Mankind be ruined and destroyed it matters not so some men may have their will they have less care of their own preservation than the devils themselves have of theirs and therefore John the Baptist chose rather to dwell in the wilderness among the beasts and devils than among such men this is no conjectural reason Beloved but a real one for ye shall find the Prophet Jeremiah of the same mind upon the same grounds Jer. 9.12 O that my head were water and mine eyes a fountain of tears that I might weep day and night for the slain of the daughter of my people O that I had in the wilderness a lodging place of wayfaring men that I might leave my people and go from them for they be all adulterers an assembly of treacherous men Jeremiah and John thought themselves safer in the wilderness among beasts and devils than among such falsly called men But here some doubt may arise touching the very literal understanding of these words Whether we ought so to retire our selves from the world that we should go into the wilderness or some solitary place that so we may hear the Lords voice For answer to this there is not the same reason of all men howsoever the outward figure of mens bodies may be like one another yet the dispositions of their minds are extreamly differing so that quot homines tot sententiae wherefore our Lord saith Non omnes capiunt hoc and every one hath his proper gift Howsoever therefore the Lord hath propounded a common salvation unto all sorts of men Jude vers 3. whereof all sorts of men are capable and hath prescribed common means which all men might make use of if they will be saved as repentance faith and new obedience yet several and particular means may be made use of also according to the manifold variety of dispositions and inclinations of sundry men as also according to the divers ranks and orders of men whereas therefore some men are of a more free and active spirit they are rather inclined to an active life to live in luce vita communi Others of a more sad and melancholick disposition are rather inclined to retiredness and contemplation and such as these I conceive some of the ancient Monks and Eremites to have been such as sequestring themselves from the world and worldly imployments have consecrated themselves unto God dwelling alone remote from others and leading a solitary life only between God and themselves For howsoever I approve not the late superstitious and forced Monkery of the popish Anchorites yet a pious solitude and holy retiredness from the tumults and troubles of the world I conceive not only not unlawful but for some dispositions of men very needful and expedient It 's the speech of Austin Epist 76. Non erit bonus Clericus qui non fuit bonus Monachus and for this reason only Plato chose a place for his School without Athens but the Schools of the Prophets and Universities have been seated by the Ancients in places remote from Cities and the frequency of men And indeed I conceive most Religious men in their declining years who have spent their younger time in wordly imployments desire to retire themselves unto greater privacy This also ma be observed in regard of the divers ranks and orders of men for when the Lord would train up such as he would make radices communitatis publique persons and such as might instruct others he spake unto them apart in the silence of the night in the fields in the desarts and wilderness in mountains in vallies Thus he spake to Noah to Abraham to Isaac to Jacob to Moses to Samuel to David to all the Prophets But a change of place is not so necessary as a change of mind he who fulfills not the lusts of his flesh who minds not earthly things and though he live among men among wealth among honours yet is a stranger to them and esteems them only as they are such an one is an Eremite a stranger to the world he dwells with himself and with his God converseth with him and becomes like to him Such a wilderness was figured by that through which Gods people passed in their journey to the Land of Canaan and by that where John the Baptist preached Such a wilderness is the wildered heart of man or to speak more plainly such a condition and such a state as this the Lord requires in all those who are to be tempted tryed and proved and prepared for himself a comfortless and forlorn condition David found himself in this wilderness Psal 143. My spirit is overwhelmed within me my heart within me is desolate In such a desart and wilder'd heart the Lord rather cryes for these Two reasons especially 1. The heart being sequestred from all secular and worldly disturbances and divested and denied of worldly helps is the more vacant and disposed to hear the voice of God for this respect both Moses and Elias and John the Baptist went into the wilderness to hear the voice of God and the Lord saith to the Church I will allure thee into the wilderness and there speak unto thy heart Hos 2.14 2. The heart is not only fitted and disposed by want of
condition while yet in our sins and get out of this corruption wherein we are liable to death natural spiritual infernal 2. To confess our sins and forsake them Lev. 13.13 1 Joh. 1.9 All shall be made Righteous Ye may remember I told you before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first is made ours by Faith the latter by conformity unto the death of Christ the point is both wayes true The truth of this we find in so many words Isa 60.21 Thy people shall be all righteous Before I enter upon these and the following points I must premise this difference between the Protasis and Apodosis the Proposition and Reddition thereunto That the Protasis or Proposition speaks what is past yea present As all have sinned and death passed upon all men c. But the Reddition speaks of a future estate All shall be made righteous Reason Thou art not a God that hast pleasure in wickedness Psal 5.4 No For the righteous Lord loveth righteousness Psal 11.7 It is his Image it is himself He loved the world also his own Creature and had he not loved it extreme well he had not given his Only begotten Son upon those terms That whosoever believes in him should not perish in sin and death c. Joh. 3.16 Rom. 8.32 So the Father loved the world that he spared not his own Son but delivered him up for us all And so 2. The Son of God loved the world that he spared not himself but Passus est quia voluit none but Christ could he must overcome the Devil Hebr. 2.14 He must be clean Hebr. 9.14 He offered himself without spot unto God 1 Joh. 3.5 He was manifest to take away sin and in him was no sin 3. The order of Nature requires it that the body being sick Physick should be taken by the head See Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. All this sutes with the Love of God our Saviour who would not that any should perish but that all should come unto the knowledge of the Truth and be saved 2 Pet. 3.9 5. It sutes also with his propitiation which is not only for our sins saith St. John 1 Joh. 2.2 but also for the sins of the whole world This was meant by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25.17 the Mercy-seat it hath the name from covering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so blessed is the man whose iniquities are covered but the word also signifieth purging And so our Translators Psal 65.3 Christ is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 Rom. 3.35 Gods propitiatory through faith in his blood Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a Redeemer the Lord Jesus is and what is wanting but Repentance and Faith to lay hold upon him All this tends to the Glory of God that end and mark whereof we miss by our Fall and aim at anew in our recovery from our Fall for whereas the Apostle speaking of our fallen estate All saith he have sinned and come short of the glory of God Rom. 3.21 Numb 14.21 The Prophet Isai 60.21 speaking of our Restitution All thy people shall be righteous that I may be glorified Here is then the free Grace of God toward Mankind dead in trespasses and sins the great love of Christ See Notes in Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life shall pass over all men This is the Reddition which we have in terms equipollent though sometimes called Many as vers 17 19. sometimes All vers 18. and in express terms 1 Cor. 15.22 In Christ shall all be made alive proportionable to the passage of death over all life also passeth over all for so in regard of the term à quo The LXX renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow up as the Tree of Life doth from the Root of Jesse i. e. Christ the Life from the Being of his Father as Jesse signifieth who gives life unto the world Joh. 6. 2. As a Child out of the womb and so unto us a Child is born Isai 9.6 even the Prince of Life 3. As the Sun goeth forth even the light of Life Joh. 8.12 4. As a word goeth forth out of the mouth and so we read of the Word of Life Phil. 2.16 Christ the Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.1 5. As one goeth forth to battel so the Spirit of Christ against the flesh 2. In regard of the motion or passage it self it signifieth to descend so life descends as an inheritance to the Children of the Everlasting Father Isa 9.6 of which they are heirs together of the Grace of Life 1 Pet. 3.7 Judgement runs down like water and righteousness as a mighty stream Amos 5.24 3. In regard of the term ad quem the LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to take up a Tent or Tabernacle and so Christ the Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 Reason Why must life pass over all God the Father is the Living God and hath life in himself and he hath given to the Son to have life in himself Joh. 5.26 And he gives life unto the world Joh. 6.33 And proportion there must be between the Malady and the Remedy the sore and the plaster for the sore Death passed upon all men And all men saith the Apostle shall be made alive 1 Cor. 15.22 Let any man read the following part of this Chapter he shall find that whatsoever the first Adam failed in the second makes abundantly supply Reason also there is from consideration of the heavenly Eve taken out of the heavenly Adam for as the first and natural Eve was the mother of all the living who lived the sinful life So the Lamb's wife the Spouse of the second Adam who is taken out of him is the Mother of all the living who live unto God Reason also there is from the nature of goodness which is diffusive of it self Observ 1. This discovers a great and dangerous errour in some who though there be so great a difference between the lapsed and faln estate of man and his restitution by Christ yet misapply the Scriptures proper to the one unto the other Isai 64.6 7. We are all as an unclean thing c. Spoken of those who live and continue in the lusts of the old man and provoke the Lord unto wrath by them not of those who are renewed and work righteousness of which estate vers 5. So Rom. 3.10 11. spoken expresly of those under sin and under the law vers 9.19 not of those under grace vers 21. Thus some will be God's people and the people of the new man when yet they walk according to the lusts of the old man yet apply unto themselves the names and titles of God's Israel Saints Holy Called as the Jews Jer. 7.6 They called themselves the people of the Lord The Temple of the Lord c. yet stole committed Adultery c. The Apostle tells us there shall be such 2 Tim.
were blind they should have no sin Joh. 9.41 but because nullis quae sunt officii sui permittitur ignorare Gerson This is the condemnation that light is come into the world yet men love darkness rather than light Joh. 3.19 As concerning what every man ought to know according to such means as may be used I believe hardly any man can be said to be altogether ignorant Thus because the Book of the Creature is open unto every man he is inexcusable who from hence may know God and glorifie him as God yet will not which is the Apostles Argument Rom. 1.20 But although ignorance may in part excuse yet that proceeds not from the nature of the sin but meerly and solely from the mercy of God One notable case is extant Gen. 20. Abimilech had used all moral diligence as they call it he did what he did in the integrity of his heart which God himself acknowledgeth maugre all this Abraham must pray for Abimilech otherwise he and all his must die Luk. 12.48 He who knew not shall be beaten with few stripes why with any it's presumed he might have known 1 Tim. 1.13 I obtained mercy because I did it ignorantly There had been no need of Mercy had there not been sin The Jews had by ignorance put to death the Author of Life as the Apostle witnesseth for them Acts 3.17 and though thereby they had fulfilled what God had foretold should be done by the mouth of all his Prophets yet this ignorance excused not à toto they must repent vers 19. Acts 17.23 30. Observ 4. This discovers the great goodness and mercy of our God who takes no advantages of us in our ignorance but is patient toward us and imputes not unto us our sins of ignorance as not willing that we should perish but that we should come to the knowledge of his truth And therefore the Psalmist compares him to a Natural Father that pittieth his own Children Psal 103.13 A Natural Father though his Child in the nonage and infancy commit that which is in the nature of it a great sin yet he imputes it not unto his Child for a sin as Exod. 21.15 He that smites his Father or his Mother shall be surely put to death and vers 17. He that curseth his Father or his Mother shall surely be put to death When therefore a Child of two or three years of age being angry shall smite or revile the Father or Mother according to the letter of the Law he ought to die but because the Law of Nature and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that discrimen honestorum turpium that light of natural reason which some call the Law of Nature and shines to some sooner to others later and is not yet appeared unto the Child to teach him that he should not do injury to his Father or Mother or that in so doing he should commit a great sin hence it is that though what the Child doth be a great sin in the nature of the fact yet because the Child is not yet capable of the Law that should teach him this therefore the sin is not imputed unto the Child for sin yea Parents are so fond that in this they make sport with their Children I write unto you little Children c. 1 John 2. See the great indulgence of our heavenly Father Mat. 12.31 there 's the sin against the Father forgiven then verse 32. follows pardon of sin against the Son see an example of this Acts 9.10 15. Ananias accuseth him but what saith the Lord he will not hear of it Go thy way he is a chosen vessel to me Acts 22.18 Paul accuseth himself and aggravates his own sin yet verse 21. the Lord takes no notice of it but rather seems to take offence that he troubles him with his Confession He said unto me Depart O the vast difference between Gods Mercies unto us and our Mercies one to another David's great sin see how graciously the Lord pardons it 2 Sam. 12.13 David said I have sinned against the Lord presently Nathan said to David The Lord also hath put away thy sin thou shalt not die So easily is the great God intreated to pardon though two of the greatest sins against our neighbour but we make one another offenders for a word Isa 29.21 yea whereas the Lord easily pardons our debt of a thousand Talents we will not pardon nor have patience toward our fellow-servant though he owes us but a hundred pence Matth. 18.23 30. and so inexorable we are as if sin committed against us were against the holy Ghost An Exhortation Let us acknowledge our errours our ignorances and turn unto the Lord we have a gracious and merciful God to deal withall and one ready to forgive Job 33.27 28 29. Christ himself hath been offered up a sacrifice for our ignorances Numb 15. He is that Bullock that Goat slain for the ignorances of the people He was made sin for us that we might be made the righteousness of God in him And let us confess with David Psal 19.12 O who can understand his ignorances O cleanse thou us from our secret sins if we confess our sins he is just to forgive us our sins 1 John 1.9 Levit. 13.13 Repreh Those who live in the clear Sun-shine of the Gospel and pretend extreme much to the knowledge of it yet rebel against the light Job 24.13 if sin be imputed where there is a Law and the Jew is inexcusable Rom. 2. yea if he be inexcusable who hath the light of Nature yet glorifieth not God as God what shall become of him who knoweth the Gospel and the Law of the spirit yet sins against so great light Surely such a servant as so knows his masters will and doth it not shall be beaten with many stripes Luk. 12. More NOTES on ROM 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come AFter the Prolepsis vers 13. whereof I spake before and might be included in a Parenthesis here followeth an Epanalepsis a resulting a resuming and farther declaring of the Argument contained verse 12. where the Apostle reasons thus however it be true that is objected That sin was in the world untill the Law yet not imputed while there was no Law yet death which was by sin reigned from Adam to Moses c. Hitherto then ye have heard the ingress or usurpation of a Tyrant with his way of entrance upon his tyranny by one man c. and his progress and strengthning himself in his usurped dominion So death passed upon all men c. We now come to consider the duration and time of his reign Death reigned from Adam to Moses c. wherein we have 1. The reign of the Tyrant Death reigned 2. The Subjects over whom in special he reigned even over those c. 3. The
the Truth all they were shadows and he the body Col. 2. And therefore Christ is more excellent than all these as we say in our Greek Proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Second thoughts second counsels second cares second wills c. the more happy the more wise what 's the reason The first Adam will be first in counsel he suggests his earthly thoughts and cares instances of this kind are many Luk. 9. vers 59. one called to follow Christ will first go hury his Father Another will first go bid them farewel that are at home And our Lord likewise because he had the first Adam in him though without sin not my will but thine And mark it when ye will when we are addressing our selves to some holy and religious duty then and then especially we shall find some one or other worldly business to do though we had none before Old Adam then will set us a work now because men take little notice of this hence it is that the earthly sensual life is lived by most There is a threefold life vita plantae vita animalis vita hominis So we men care what we shall eat drink wherewith we shall be cloathed where we shall dwell c. after all these things do the Gentiles seek who live the life of the first Adam and these best agree with him And therefore the Apostle 1 Pet. 4.3 Let the time of your life past suffice us to have wrought the will of the Gentiles Mean time the second Adam the new man though he be the great Counsellor yet his advice is not hearkened unto The poor mans wisdom is commonly despised till it be too late Ecclus. 9.16 And therefore it is not good too suddenly to be resolved in counsels nor to give heed unto the first thoughts which are commonly from flesh and blood Jehoshaphat was wise after the advice of four hundred Prophets he desired to hear a prophet of the Lord 1 King 22.6 7. First that which is natural and then that which is spiritual Observ 4. We learn then what to judge of the world that now is and that which is to come I speak not here of that world which shall come when we have put off our natural body but of that future estate which the Saints attain unto in this life when they are delivered from this present evil world Thus the Scripture distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12.32 It shall not be remitted in this world nor in that which is to come Mark 10.30 He shall receive an hundred fold in this time and in the world to come eternal life Luk. 18.30 and 20.34 35. The children of this world marry but not so in that world Joh. 12.25 He that hath his life in this world What worlds are these 1. The first is Adams or Edoms or Esaus world 2. The second is Christ's world or Jacob's world as it is called in Esdras 1. Of Adams world the Devil is the prince Joh. 12.31 The prince of the world cometh and 14.30 And the Prince of the world maketh Princes under him 1 Cor. 2.6 The princes of this word that come to naught And this world hath a wisdom proper to it and the Princes of it vers 6. not the wisdom of this world and the princes of this world Jam. 3. fine And as there is a wisdom proper to this world so there are lusts proper to it 1 Joh. 2.15 16. Love not the world all that is in the world are the lusts of the flesh the lusts of the eyes and the pride of life There are children of this world Luk. 20.34 35. And this world lieth in the evil one 1 Joh. 5.19 2. The world that is to come is the Kingdom of the Messiah 1. And he makes his subjects princes in all lands Psal 45.16 He makes them Kings and Priests unto God his Father 2. And he hath his wisdom proper to this world 1 Cor. 2.6 We speak wisdom among them that are perfect c. 3. And as there are lusts of the present evil world so is there a will of God opposite unto those lusts 1 Pet. 4.1 2. He that hath suffered in the flesh hath ceased from sin that he no more should live the rest of his time in the flesh to the lusts of men but to the will of God 1 Joh. 2.17 The world passeth away and the lusts thereof but he that doth the will of God abideth for ever 4. And whereas the world lies in the evil one and his lusts Gal. 1.3 4. Jesus Christ gave himself for our sins that he might deliver us out of the world of the evil one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the will of God and our father They who are delivered from this evil world are thought worthy of the world of the Messiah Luk. 20.35 Such were the Disciples so John 17.11 Now am I no more in the world but these are in the world c. Yet though in the world yet are not of the world vers 14.15 They are not of the world even as I am not of the world and therefore I pray not that thou shouldest take them out of the world but that thou shouldest keep them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the evil i. e. That thou shouldest deliver them out of this present evil world of the evil one Gal. 1.4 who is the Prince of it Repreh 1. This reproves the vain and proud boasters of Adam's perfections and the powers of Nature there have been such in all Ages they were meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the race of Nimrod all vanity is all man in his best estate Psal 39.6 7. Man walks in a vain shew LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever man proud man thinks The Lord knows the thoughts of man that they are vain that they are vanity it self Psal 94.11 All what man hath his powers and faculties or acts they are no better than he is from whence they proceed there is nothing sound in man till he that is to come be come 1 Cor. 13. Repreh 2. But herein I fear the most of us are justly to be reproved who are outwardly minded and carried by our thoughts only to Christ's outward coming and to what Christ hath only done outwardly and suffered and mean time think little of his inward coming his inward operations and sufferings in our souls Whence I may boldly appeal to your experience whether all the Festivals bearing name from what Christ hath done or suffered have not been generally observed by us as if we had intended by them to have honoured rather the first Old Adam than the second and the New rather Adam the Type than him that is to come Truly Beloved however we believe all the Articles of the Christian Faith Christ born Christ suffering Christ crucified Christ dead Christ buried Christ risen Christ ascending Christ sitting at the right hand of his Father Christ coming again to
higher Powers Which withal answers an Objection an old Objection which was first made by Judas Galilaeus saith Josephus Antiqu. lib. 18. chap. 1. about the time when our Saviour appeared in the Flesh Therefore they betake themselves to another shift They are Gods People and so free from subjection unto the higher Powers Thus Judas Galileus suggested to the Jews a Revolt from the Romans alledging That the People of God ought not to be subject unto any Forreign Government It ariseth out of the pride of corrupt Nature according to which the Poet speaks Omnes liberi libentius sumus quam servimus This Objection was renewed by the Christians after the Gospel began to be preached as St. Hierom in locum catena and St. Austin affirm because they were called they said to Christian Liberty Gal. 5. And if the Son make ye free then are ye free indeed Joh. 8. Hence it is that our Saviour himself Matth. 22.21 and his Apostles St. Paul here and St. Peter 2 Pet. 2.13 urge obedience unto the higher Powers And I would to God the very same Objection did not leave even to this day a scruple in the minds of such as think themselves and would be accounted by others the most forward Christians Of which because some erre rather out of weakness of Judgment than out of wilfulness I will endeavour to satisfy them thus When Men are said to be called to liberty it is not to be understood as if we were exempt from Government much less called unto licentious libertinism as if we might do even what we list nor is it a liberty from lawful service but a Spiritual liberty a liberty 1. From the Bondage of sin Rom. 8.2 From death the second death the sting and tyranny of it 1 Cor. 5.3 From the Law both Justification by it and the Curse of it Gal. 3.13 4. From fear Both 1. That which is faithless Psal 112.2 And 2. That which is Slavish Rom. 8.15 5. From Jewish Rites and Ceremonies Acts 15.10 From all these servitudes we are called to be the Sons of God Gal. This this is the liberty we are called unto Now a great difference there is between being called to freedom and actually to be made free we are called to this liberty But I appeal unto thee who ever thou art who standest so much upon thy Christian liberty art thou as yet made free from sin Art thou a Servant of righteousness Faulter not nor deceive thine own Soul with distinctions of sin or committing sin All unrighteousness is sin art thou free from all unrighteousness Yea wert thou yet wert thou bound to Civil obedience yea so much the rather for being thus free from sin thou becomest the servant of righteousness in walking in this and other Commandments of thy God nor is this any abatement of thy Christian freedom for he that is such a Servant saith the Apostle is the Lords freeman 1 Cor. 7. Again si tales sumus qui conjuncti Domino sumus unus cum eo Spiritus sumus Domino dicimur esse Subjecti c. If we be such as are adjoined unto the Lord and are one Spirit with him then we are the Lords Subjects saith Rabanus But if thou be not as yet freed from sin and so become one Spirit with the Lord thou hast not so much as a pretence Si communis adhuc anima est in nobis quae habet aliquid hujusce mundi c. As long as we have a life and soul in us that hath any thing to do with the world and worldly business To him the Apostle directs this Precept Let every Soul be subject to the higher Powers c. For saith the same Father the Lord commanded that they who have in themselves the superscription of Caesar should render unto Caesar the things that are Caesars As for St. Peter and St. John they had nothing that they could give unto the Criple For saith he silver and gold I have none c. but he that hath either silver or gold or possessions or any thing to do in this world as he goes on let him hear this Precept Let every Soul be subject to the higher Powers Nay were it granted that a Man was as free even as Christ himself yet for the avoiding of offence he ought to be subject unto the higher Powers The Children of God saith he are free but lest we should offend them c. Matth. 17.26 27. Go to the Sea and cast in an angle and take the first Fish that commeth up and when thou hast opened his mouth thou shalt find a piece of silver that take and give it unto them for me and thee He wrought a Miracle that he might pay tribute This I conceive enough to satisfy a reasonable Man but others there are of Chore's race a generation of Rebels who oppose themselves wilfully against the higher Powers they have a spleen against Authority and misconstrue and mis-interpret all the proceedings of it repugne and disobey it in the Commands of it These are the Men ye shall commonly hear inveighing bitterly against the Governours and in these Halcyon these peaceable dayes complaining and crying out of the times when to the wonderment and astonishment of all but our selves we sit quiet and still in the midst of all the storms secure and at peace in the midst of the wars tumults and combustions of the world swimming in blood round about us Men say Miracles are ceased but this seems one and a principal one and to be ascribed next under the highest Powers goodness and wisdom of the God of order to the prudence bounty and ability of our higher Powers But what is there in the World so sacred so eminent so holy these Men will not blaspheme and slander and that I tremble to speak it under pretence of Religion and Gods cause They cry out That the Kingdom that the Church is ill governed that all things are out of order just like drunken Men they think the house turns round and is ready to fall that the Church and Commonwealth is disordered and turned upside down When alas it is their own giddiness they are drunk they are drunk Such are they who cry out Persecution when they are buffeted only for their faults who jear other Men under the names of Formal and Canonical that is such as live according to the Law and rule prescribed them as if it were a fault so to do Good God! how great is their disobedience who think it a shame and reproach to be obedient What else I beseech you do these Men but profess that they are the Men whom the Apostle speaks of Who are not afraid to speak evil of dignities St. Paul describes them right and this their time and the power of darkness Men lovers of themselves covetous boasters proud blasphemous disobedient unthankful unholy c. Traytors heady high minded having a form of godliness but denying the power of it 2 Tim. 3. Unless St. Peter
dear children O the excellent condition of the Saints of God! they are like unto God they have his mind 1 Cor. 2. ult They are according to his heart they walk in his wayes they have his life Ephes 4. they have his nature 2 Pet. 1. yea the Heathen Divine Plato could tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is nothing saith he more like unto God than he that is the most righteous man Which discovers their folly and impiety who imitate a God but 't is a God of their own the abominable idea and form that ungodly men frame to themselves of God Joh. 4. Ye worship ye know not what Such are those hypocrites in Religion who because they are dissemblers and have two Wills themselves say one thing and mean the contrary they will have God have two Wills also one secret and another reveiled contrary to it These who fansie themselves to be Gods chosen and then fansie him a God that will behold no iniquity in them Thou thoughtest wickedly saith God Psal 50. that I was even such an one as thy self Tabeel God in the beginning made Man like himself Man in the end makes God like himself 1. But what egregious folly is that of those who do not imitate but counterfeit God such are they who please themselves in shews only of Religion of whom we may truly say as Plato said of those who made Images of God if they knew that which they go about to represent they would not counterfeit outward forms of it Do they think so highly of the shews of Religion how highly would they conceive of God if they knew him These and such as these are like to the Painter who being to paint a Goddess painted his own Mistris But as for us let us use the Text like it self and be exhorted to be followers of God as dear children What a reasonable Exhortation this is will appear if we consider 1. The most accomplisht and glorious pattern to be followed 2. The vanity of all other patterns And 3. The danger of following of them 1. The Pattern is of all other most worthy of our imitation as being most perfect and best accomplisht in it self and most accommodate and applying and fitting it self to the followers of it The absolute accomplishments of a Pattern most worthy of imitation are Perfection in the things to be imitated and constancy in that Perfection and such is our Pattern here for our heavenly Father is perfect in all Vertues Matth. 5.48 which are to be followed of us Yea a God only Wise Just Holy Pure Merciful yea whatsoever good is in the Creature it hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Divine Plato calls it the Idea Pattern and Example of it self in God 2. And constant he is in all these perfections a God in whom there is not so much as a shadow of change But as all these are eminent and singular in God so also are the relative accomplishments whereby he is accommodated and fitted unto our imitation As 1. Exciting and stirring us up to follow him 2. Enabling and regulating our imitation of him 3. Rewarding it For what forcible incitements are those both wayes of many which might be named Tribulation and anguish upon every soul that doth evil and so follows not God but glory honour and peace to every one who imitates God in doing good Rom. 2. With these and such as these the will and affections are raised up to follow God and very big they are with imitation but find not strength to bring forth And therefore this Pattern 2. Enables the followers of it to do the good they would To him that hath no might God encreaseth strength Isai 40.29 and to the will he gave them he adds ability to perform the deed and lest instead of following God they should follow their own heart or the vain fansies of men and some other pattern of their chusing as though it be natural ye know to the bird to sing yet without teaching it sings a wild note God therefore 2. Regulates and directs his followers otherwise unsetled imitation puts an easie yoke of obedience upon them commands them denial of themselves and then to follow him as dear children and as if it were not reward enough to be a follower of God he crowns his followers with a rare and singular reward for these are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and precious or honourable promises of God that honourable estate of all Gods followers he makes them all partakers of the Divine Nature 2 Pet. 1. This pattern will yet appear to be the most accomplisht if compared with other patterns in which if there be any goodness at all 't is but in part and that derived from this if ill it 's unworthy our imitation we being the best of Gods Creatures as 't is imperfect and unfit in it self for imitation For whereas 't is requisite in a pattern that it be steddy setled and constant as the Painter or Limner requires a setled Example and men are wont to sit still when they have their pictures drawn The whole world and all things in it except that only which is of God in it is of a fleeting transitory and unsetled nature Praeterit figura hujus mundi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figure of the world he that would draw out and imitate it fleets and passeth away from him or deceives him so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Scene where there is alwayes a change of persons signifieth 1 Cor. 7.31 Like Proteus while drawn in one form he is changed to another like news in these dayes And lest we think this of the substance of the world St. John will better advise us For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father which is our pattern to be followed but is of the world And the world saith he passeth away but he that doth the will of God the follower of God he abideth for ever 1 Joh. 2.16 17. Thus the valley of pleasure passeth away Jerem. 49.4 and the rich mans wealth Jam. 1. a fading figure unfit for imitation Nay which also is singular whereas in other imitation if the counterfeit succeed not yet it may serve for some use as if the Carpenter build an house not wholly according to the Idea and pattern of it in his mind yet it 's good for some thing And the like we may say of all works of Art But a man whose end is to be an imitator or a follower of God if he be not answerable to his pattern he is good for nothing And therefore the Lord causeth his Prophet Jeremy to shew the Ancients of the people a real similitude Jer. 19. breaking a potters vessel before them Thus saith the Lord of Hosts even so will I break this people and this City as one breaketh a potters vessel that cannot be made whole again
out of the hands of our enemies might serve him without fear in holiness and righteousness all the dayes of our life Of Israel according to the flesh this cannot be understood nor of enemies which are flesh and blood but both spiritual for the Israel according to the flesh hath been so far from being delivered from the hands of bodily enemies that they never so much before as since that time have served under a bodily slavery Besides such enemies they are as are opposed to holiness and righteousness in which we serve God all the dayes of our life And that is the power of doing the will of God for what the Law could not do in that it was weak through the flesh God sent his Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.3 4. Such a second kind of Omnipotency God hath given unto men such power unto men among whom St. Paul was one I am able to do all things saith he through Christ that inwardly enables me Phil. 4.13 How egregious then is their folly yea how execrable is their Idolatry who might be so strong in God yet repose their strength in the derived weak power of the Creature As the Ahitophels of the time in their deep reach and policy the rich Nabals and Labans the two Churles in Scripture who spell backward one the others Name who make their riches their strong Tower The glozing flatterers who trust in Princes or any child of man In a word all who trust in vain things which will not profit in the latter end To place our strength in a Creature is no less than Idolatry how great then how abominable is their Idolatry who place their strength in their sins who strengthen themselves in their wickedness Psal 52.7 as the Psalmist speaks the mighty Nimrods in evil of whom the Lord speaks in Amos 5.6 I know your manifold transgressions fortia peccata vestra your strong your mighty sins of such saith the Wise Man Potentes potentèr tormenta patientur such mighty men shall be mightily tormented These wage as it were an open war and march against the face of God and all Religion and like the Philistins encourage themselves against the Lord of Hosts Be strong and quit your selves like men 1 Sam. 4. But others there are cunning pioners cuniculos agunt they have a glorious pretence of holiness and under that colour undermine the power and strength of the Lord of Hosts What else I beseech you do they mean who would perswade us that we cannot be so strong in the Lord as to do the Lords will who teach us that the Commandments were given us not for this end that we should keep them No no that 's indeed an end reveiled and above-board but that there is another end aimed at that is that at the best we should acknowledge and bewail our own weakness and infirmity and so let us know that we cannot keep them nay that some might be condemned by not keeping them no though Christ himself say That all things are possible to him that believes though St. John say That they that are strong have overcome the evil one 1 Joh. 2.13 And though he be greater that is in us than he that is in the world 1 Joh. 4.4 Though St. Paul say That the righteousness of the Law is fulfilled in us who walk not after the flesh but after the spirit Rom. 8.4 But alas they complain they have no strength at all whence it comes to pass that they place the strength and power of Religion in meer weakness and impotency and in a devout kind of groaning and lamentable sighing because they say they cannot i. e. indeed they will not do the Lords will But perhaps they need not for the Law was not made for a righteous man but they believe at all adventures that they are righteous Or put case the Law were made for them yet it comes all to one purpose Christ hath fulfilled it for them long ago and hath left nothing for them to do but to believe that 't is done to their hand and to prattle of it But Christ hath enjoyned us many Duties as to love our enemies and to do good to them that hate us and despitefully use us c. Hath Christ fulfilled these for us or shall we look for another Christ to fulfil them for us Here they whine here they sigh here they groan and tell us they have no strength or at the best they say they strive and endeavour which were well in a degree but they think 't is enough nay all Nay they think that they are abundantly strong enough if they can but say that the evil which they do they allow not and the good which they would do they do not that they know they are carnal and sold under sin That they find a Law in their members warring against the Law of their mind and bringing them into captivity to the Law of sin c. If they can but find themselves in this temper as who may not that hath not silenced the check of natural conscience they think all is well and that St. Paul was no stronger than they are Thus they under-prop their voluntary weakness even with the Word of God it self and make it serve as a cloak and covering for their sins Thus the pretence of Rom. 7. shipwracks many a soul which the sixth and eighth might save Adulterers and Adulteresses they would be strong in Christ and Belial together and from this contrariety proceeds their grief their sighing and lamentable groaning and hence proceeds their weakness they are willing to transgress and therefore like harlots willing to be forced use but half their strength or like great lubbards strong enough yet are willing to be buffetted as the cowardly Ephraimites carried bows yet turned themselves backward in the day of battle See Notes first after Easter in 1 Joh. 5.4 This also is the reason that they cull and single but of the Word of God all the Histories and all the Promises which the Lord undertakes to do for his people and refuse what the Lord commands them to do To make this appear to be most true I beseech you observe some few Examples of many which might be named How often do you hear this most comfortable speech There 's no condemnation to those which are in Christ Jesus there they make a full period but of the next clause of the sentence essentially belonging unto this being the description of those which are in Christ Jesus namely who walk not after the flesh but after the spirit of this altum silentium not a word of it And in the same Chapter All things work together for good to them who love God 't is in every mans mouth but they never question what it is to love God which St.
without patience 'T is true Faith leads the dance but then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leads on the rest in their rank and order 't is St. Peters Metaphor Add unto your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity where 't is most observable that the Apostle directs this Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who had obtained equally precious faith with St. Peter himself and the rest of the Apostles And therefore Faith in Scripture is ordinarily concrete with patience and sometimes expresly joyned with it for where Faith is called a shield it 's not precisely to be understood of Faith but as it is concrete with patience whose property agrees with that of the shield as to defend and keep possession of the Soul and where St. John saith this is the victory whereby we overcome the world even our faith patience must needs be understood together with Faith For Faith in its own nature and of it self includes no such action but vincit qui patitur and where 't is said be faithful unto the death patience is involved in Faith for Faith abstractly taken imports not perseverance or pertinacious enduring Hence it is that Faith and Patience are often expresly joyned together as means necessary to Salvation for so the Saints by faith and patience inherit the promises saith the Apostle And cast not away your confidence for ye have need of patience that after ye have done the will of God ye may inherit the promise Heb. 6.12 and 10.35 36. Yea Abraham himself the Father of the faithful did not inherit the promise without patience for after he had patiently endured he obtained the promise Heb. 6.15 But lest hereby we seem to derogate from our precious Faith or intimate that Faith alone in our Churches sence saves not I beseech ye consider that a lively saving Faith hath patience and suffering with Christ for a part of the object and ground of it For if we be dead with Christ saith our Apostle we believe that we shall also live with him Rom. 6.8 And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying or a word of faith that if we be dead with him we shall live with him if we suffer with him we shall reign with him 2 Tim. 2.10 Now to believe that God accepts Christ's sufferings for ours so that we need not suffer when yet he commands us to take up our Cross and suffer with him Or to believe that our old man is crucified with him when yet our conscience tells us that indeed it is not but that he is yet alive in us What is this but out of an over-weening self-love and a strong fancy to believe a lye For whether God accept Christ's sufferings for ours without ours let St. Peter judge for hereunto are ye called us because Christ also suffered for leaving us an example that we should follow his steps who did no sin nor was their guil found in his mouth who his own self bare our sins in his body on the tree that we being dead unto sin should live unto righteousness 1 Pet. 2. And whether we have followed his example or no whether we are dead with him whether our old man be crucified with him let St. Paul judge He that is dead saith he hath ceased from sin St. Austin gives us a description of him that 's so dead He is like a man saith he that lyes in his grave he detracts from no man does violence to no man oppresses no man He neither eats too much nor drinks too much he is not puffed up with pride nor vain-glory In a word such he is to sin and the temptations unto sin as a dead man is to life And are we thus dead unto sin Is our old man thus crucified crucified he is alive and a crafty deceitful old man he is Wise to do evil but to do good he knows not an old lascivious Letcher a pettish angry malicious envious covetous contentious old man Nay he is as active as malicious his feet are swift to shed blood the work of violence is in his hands he serves in the war of the members and fights against the Spirit Serves nay he is a Commander he reigns and rules in the members he hath cast down many wounded and many strong men have been slain by him Will any man living say this man is dead Are not his works manifest adultery fornication uncleanness lasciviousness idolatry witch-craft hatred variance emulations wrath strife seditions heresies envyings murders drunkenness revellings and such like without doubt this man 's not dead he is a lusty vigorous old man he is alive and like to live many a fair day if he be not put to death if he be not hang'd if he be not crucified But perhaps God accounts him as if he were dead or if he yet live yet God reputes these but as infirmities and weaknesses of the Saints Yes as if to be dead unto sin were only to be thought so and to be baptized into Christ's death were only to have our sins called by a new name as weaknesses or frailties which were deadly sins before we imagined they were crucified By this means we shall have wicked mens couzenage murder drunkenness and adultery and the Saints couzenage their murder their adultery their drunkenness the same only fancied otherwise new christened and called by another name and many like prodigious unheard of distinctions of sins O Beloved I beseech ye Let us not be deceived for God is not he cannot be deceived he always accounts sin sin He never accounts a covetous man liberal nor a drunkard sober nor a letcher chaste nor an angry man patient He judgeth righteous judgement Shall I account them pure with the wicked ballances and with the bag of deceitful weights saith the Lord Mich. 6.11 No this is the time foretold by the Prophet Esay when the vile person shall be no more called liberal nor the churl bountiful But the liberal deviseth liberal things and by liberal things shall he stand Esay 32.8 For if we be crucified with Christ we bring forth fruit worthy of amendment of life Joh. 12.24 as our Saviour speaks of himself under a parable of a grain of wheat If it dye saith he it brings forth much fruit And if we be dead unto sin we also have our fruit unto holiness saith our Apostle Rom. 6. and the good ground brings forth fruit with patience such fruit as St. Paul requires of those who had mortified and crucified the old man Bowels of mercy kindness humbleness of mind meekness long-suffering forbearing one another and forgiving one another Col. 3.5.13 And so we pray for Infants being Baptized into Christ's death that all carnal affections being dead in them all things belonging to the Spirit may live and grow in them And do these fruits of the Spirit these spiritual
of all other is best known is the fittest of all other saith Aquinas to declare spiritual things unto us This explication I conceive to be not critical and verbal only but real very necessary and of great importance because ignorant men when they hear of the coming of any spiritual thing as Christs coming forth from God John 13.3 The coming of the Holy Ghost John 15.26 The coming of Gods Kingdom Matt. 6.10 Or the like They presently fancy some bodily thing and a motion of it from one place to another and some outward shew as our Saviour implies Luke 17.20 21. not considering what dangerous consequences must needs flow from hence no less than Epicurism little less than Atheism For example When they hear That every good and perfect gift comes from above and descends from the Father of Lights they conceive God to be mewed and shut up in Heaven and his gifts to come from him by some bodily motion Lest ye think I feign men more dull and rude than indeed they are ye may observe that Moses suspected no less stupidity in God's own people for because God gave his Commandments from Heaven Exod. 20. They conceived him there still and therefore Moses is fain to put them out of that conceit Deut. 30.11 12. So because God is said to be in Heaven they conceived him not to be in the earth Ezek. 9.9 c. The iniquity of the house of Israel and Judah is exceeding great and the Land is full of blood and the City full of perverseness for they say the Lord hath forsaken the earth and the Lord seeth us not If ye think the people under the Law more stupid in this case than those under the Gospel St. Paul will tell us otherwise for when we make confession in our Belief That Christ descended into Hell and that he ascended into Heaven St. Paul intimates that ignorant men conceive that Christ is so in either place that he is not present with them I pray ye mark his words Rom. 10.6 7 8. Say not in thine heart who shall ascend into Heaven that is to bring Christ down from above Or shall descend into the deep that is to bring up Christ again from the dead But the word is nigh thee even in thy mouth and in thy heart that is the word of Faith which we preach That very essential word of God the Christ of God the same Subject of the Gospel which here we speak of for as the Gospel in this sence is the power of God Rom. 1. So is Christ also the power of God 1 Cor. 1.24 and as this Gospel is said to come so Christ also is said in the same sence to come Ephes 2.17 But besides this inward and spiritual coming or presence of the Gospel The Gospel likewise may be said to come unto a people when the Ministers of the Gospel come and preach and testifie the Gospel So that as Christ the Subject of the Gospel comes and preacheth inwardly unto men so do the Ministers testifie and preach outwardly and in this sence he that heareth you that is outwardly saith our Saviour he heareth me i. e. inwardly Thus St. Paul came and preached outwardly to the Ephesians Act. 19. And Christ himself came and preached inwardly unto them for outwardly we cannot understand it Eph. 2.17 And both these ways the Gospel came to the Colossians for God translated them into the Kingdom of his dear Son verse 13. that is the subject of the Gospel the Gospel of the Kingdom and the Word of the Gospel was preached unto them by Epaphras verse 7. and by Archippus Chap. 4.17 They had the inward Word Power and Vertue of the Gospel viz. Christ in them verse 27. And the outward word the preaching and testifying of that power verse 28. So the Gospel came to the Colossians But how came it into the world The world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Work-house which is either invisible or visible for there are more worlds than one otherwise our Faith is vain for by Faith we believe that the worlds were made Heb. 11. 1. The invisible world is the spiritual world of Angels and the Souls of men wherein God the Father and God the Son work 2. The visible world which is Mundus in mundo a world in a world for it is taken either 1. Generally for the Heaven and earth and all things in them Gen. 1. and Act. 17. Or 2. Specially for the earth and all things in it Matt. 16. 1 Tim. 6. Or 3. Yet more especially for men the inhabitants of the world John 1. 1 John 2. Or 4. Most especially for the wicked of men Who love the world and the things in the world the lusts of the flesh the lust of the eyes and the pride of life Who become abominable according to those things which they love Hos 9.10 The outward preaching of the Gospel came to the visible world of men in the two last significations of the world Not that the Apostles in their times outwardly preached the Gospel in all the world for this the ancients are utterly against alledging that in their times many nations had not heard a word of Christ nor is it likely since a great part of the world long after their times remained unknown and undiscovered Nor that all and every man in the world had heard the preaching of the Gospel because it is not like that every man was capable of it We must know therefore that all the world had a right unto the Gospel according to our Lords Commission Matth. 28. and the Apostles executed their Commission to the utmost of their power So that they preached the Gospel all over the Roman Empire which is called the world Luke 2. otherwise Augustus could not have taxed it yea beyond the Roman Empire as appears by the story of the Church Insomuch that though the Gospel was not preached in every part of the world yet it so shined forth in all the world from those places wherein it was preached That St. Hierom Non puto saith he aliquam remansisse gentem quae Christi nomen ignorat quanquam non habuerit Praedicatorem tamen ex vicinis gentibus opinionem fidei non potest ignorare Though they had no Preacher yet must they needs hear from those who had the bruit and opinion of the Christian Faith For it could not be but the Gospel and Christian Religion must spread far and wide over the Roman Empire and all nations who had to do with them both from that controversie of Tiberius the Emperour with the Senate touching the Deifying or making Christ a God by decree of the Senate which he endeavoured by all means possible to effect As also from those frequent Martyrdoms of the Primitive Christians who sealed the truth of the Gospel with their blood it could not be but that the Gospel the cause of these their sufferings must be bruite 〈◊〉 all parts of the known world for
Apostacy of it they delivered divers Ceremonies unto the Church Observ 2. Not only the open and known sin is destructive but also the counterfeit righteousness not only the manifest breach of Gods Law brings destruction with it but also the perverse and cross observation of it Observ 3. Outward Services of God may be abused as hearing the word when the heart goes after covetousness Ezek. 33. Prayer is abused when not used to obtain Grace for pardon of sin nor strength against sin Thanksgiving is abused when it ends in surfeiting and drunkenness The Sacrament of Baptism is abused when made an argument of quarreling The Lords Supper is abused when used only to cover sin not for the mortification of sin Fasting is abused when used for this end that men may smite with the fist of wickedness Esay 58. When under a pretence of a Fast Naboth i. e. the Spirit of Prophecy must be slain Axiom 2. All these things by abuse tend to destruction Namely of those who abuse them Herein we must enquire 1. What all these things are 2. What their abuse is 3. How by their abuse they are to destruction 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which things we must understand those in the verse before mimically expressed Touch not taste not handle not in all which their objects are to be understood as touch not a dead Carcase or one that hath an Issue or a Leper c. Taste not Swines flesh or what ever by the Ceremonial Law was unclean Handle not or meddle not with a woman Now the question is whether these prohibitions proceeded from the Ceremonial Law of God now according to the Letter out of use or whether hereby be to be understood the opinions of the Philosophers as the Pythagoreans for these as many Hereticks after them taught their Disciples to abstain altogether from Wine and Women such were the Eucratitae a sort of old Hereticks Clem. Alexand. lib. 3. Strom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle foretold that such as these should be in the later time 1 Tim. 4.1 2 3. Surely such Prohibitions might proceed out of the Ceremonial Law of God yet since the Philosophers whose Leaders at least had read the Writings of Moses delivered the same rules to their Disciples and that in order to the worship of Angels as hath been shewn and of such the Apostle speaks expresly v. 18. We may here understand those Prohibitions at large whether the Dictates of the Law or Opinions of the Philosophers The Reason of this Reproof I implyed before being one of the Apostles Arguments to convince them ab indecoro it no way beseemed them it was contrary to their Profession they were by Profession dead to the world and the elements of the world A like Reason the Apostle hath whereby he reproves the Galatians in like condition Gal. 4 9. After ye have known God how turn ye again to the weak and beggarly elements c. Observ 1. Hence it appears how forward men are in the observation of outward commands and prohibitions they are too free and need restraint here by the Apostle what 's the reason of this O Beloved these outward commands or prohibitions do not cross or thwart mens corruptions Besides hereby men make a fair shew in the flesh and have the face of a specious Sanctity and Holiness in the eyes of the world Observ 2. Note hence the Reason why such outward Commandments as these find so easie admittance by the unsanctified vulgar multitude they do not trouble them in their sins they can keep a Sabbath and hear the word and receive the Sacrament they can keep a fast and eat nothing all day hear the word and return home as good Christians as when they went out and think they have done God good Service in that they have not touched nor tasted meat nor drink all the day mean time their customary sin remains when yet the resting from sin is the true Sabbath the mortifying of sin is the end of the Holy Sacrament and the ceasing from sin is the true fast The Kingdom of God is not meat and drink nor abstaining from meats and drink but righteousness and peace and joy in the Holy Ghost And he that in these things serveth Christ is accepted of God and approved of men Rom. 14. Observ 3. Note hence what mighty power Satan hath over this present evil world which lies in him 1 John 4. yea over those who were sometime as dead to the world such the Apostle reproves Gal. 4.9 After ye have known God c. and such he reproves in the Text Thus the Prince of the Air as the Ancients understand him to be figured by Belshazzar Esay 14.14 He will be like the most High St. John brings him in working miracles and giving life to his dead Image Revel 13.15 And what else doth he when he raiseth up those who were dead to the world and dead to his Image and makes them live again unto it Observ 4. See then in what rank and order of Duty a Fast is it is one of the outward and Ceremonial Services of God and so in order to that which is spiritual and by these and such as these the Lord nurtured and brought up his people Axiom 3. Touch not tast not handle not all which by abuse tend to destruction after the Commandments and Doctrines of men What men are these Who else but the false Teachers among the Christians who either did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coin opinions and tenents themselves or took them from the Philosophers as I shewed in the opening of the first point And what Reason can we alledge for this why the false Teachers should thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This proceeds from carnal wisdom which though most unfit as being enmity to and foolishness with God yet it 's always tampering with the things of God Thus the wisest Heathens Knowing God yet worshipped him not as God but became vain in their imaginations and their foolish heart was darkened Rom. 1.21 22 23. And in this their blindness and folly they intruded into the things that they had not seen vainly puffed up by their fleshly mind Thus we shall find how superstitious some of the wisest Philosophers have been as Xenophon Epimenides and among the Jews Jeroboam Jehu Solomon Vide Notes in Psalm 105.19 This cannot be construed of the Magistrate who is Custos utriusque Tabulae who seeing the ruine of the people to proceed from their disobedience towards God he may nay he ought to enjoyn such Laws as make for the welfare of the people and herein he ought to be obeyed as being of things lawful and possible and for peace and order sake But the Ordinances here mentioned proceeded from the superstitious Teachers either in part as Acts 15. or in whole as in all Pharasaical men Observ 1. Such men are apt to multiply Commands Observ 2. Such men though they would enlarge conscience as touching the necessity of
have known some extremely austere and strict in keeping under their own bodies in Lent but when that is done they have let them loose all the year after But our Apostle hath taught us another Lesson 1 Cor. 15. where having largely proved our Lords Resurrection concludes and infers from thence in the last Verse of that long Chapter Therefore my beloved brethren be ye stedfast and unmoveable always abounding in the work of the Lord for as much as ye know that your labour is not in vain in the Lord. And it is a godly Prayer which ye heard this day That Almighty God who through his only begotten Son Jesus Christ hath overcome death and opened unto us the gate of everlasting life He would grant that as by his special grace preventing us He puts in our minds good desires so by his continual help we may bring the same to good effect through Jesus Christ our Lord. 3. Lastly This makes exceedingly for the consolation of the poor dejected soul which dyes with Christ that it may live with him Alas I am brought very low The sorrows of death compass me about and the powers of Hell get hold upon me I find trouble and sorrow Poor Soul 'T is true No chastisement for the present seems joyous but grievous Heb. 12.11 Nevertheless afterward it yields the peaceable fruit of righteousness unto them who are exercised thereby Wherefore know thine own happiness Blessed Soul Thou art now following thy Lord unto his Cross thou art now to be made conformable unto his death that thou mayst be made conformable unto his Resurrection thou art now passing through that narrow way entring and crowding through that strait gate enduring that fiery tryal Thou art now in thy labours and throws of child-bearing Thou art now suffering the pangs of death and the pains of hell But despair not it is our Lords comparison proper for his purpose Joh. 16.21 When the Disciples disputed of our Saviours speech Yet a little while c. A woman when she is in travel saith our Lord she hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world And ye now therefore have sorrow saith he But I will see you again and your heart shall rejoyce and your joy no man taketh from you This was long before prophesied of viz. that disconsolate and forlorn estate Jer. 30.5 We have heard a voice of trembling of fear and not of peace Ask ye now and see whether a man doth travel with child Wherefore do I see every man with his hands on his loyns as a woman in travel and all faces are turned into paleness Alas for that day is great so that none is like it It is even the time of Jacobs trouble but he shall be saved out of it for it shall come to pass that day that I will break his yoke from off thy neck and will burst thy bond and strangers shall no more serve themselves of him But they shall serve the Lord their God and David their king whom I will raise up unto them They shall obey the Messiah the Son of David their king whom God shall raise up unto them So the Chaldee Paraphrast So that the obtaining of this joy depends upon the bearing of his sorrow The obtaining of the Crown depends upon the bearing of the Cross He that endures temptations when he is tryed he shall receive the crown of life saith St. James that life depends upon this death If we dye with him we shall live with him The Glorious Resurrection which thou hopest for depends upon the enduring of thy present shame if we suffer with him we shall be glorified with him This is the Furnace of Humiliation wherein the Gold is tryed and acceptable men come forth vessels of Honour meet for their masters use O but my sins my manifold my mighty sins are a burden too heavy a burden for me to bear As thy sins deject thee and cast thee down so may the consideration of thy Lords Resurrection comfort thee and raise thee up again Hear what St. Paul saith Acts 13.32 We declare unto you Glad Tydings how that the promise that was made to the Fathers God hath fulfilled the same unto their children in that he hath raised up Jesus again c. verse 38. Be it known unto you therefore Brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all things I have read in a most ancient Manuscript from all sins from which you could not be justified by the Law of Moses The like Col. 2.13 You being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses Hear what St. Peter saith Think it not strange concerning the fiery tryal which is to try you as if some strange thing happened unto you but rejoyce in as much as ye are partakers of Christs Sufferings that when his Glory shall be revealed ye may be glad with exceeding Glory And what if the pains of Hell get hold upon thee in this condition in this Hell there is neither poena damni nor sensûs neither punishment of loss nor of Sense in the Hell thou sufferest 1. Not loss for though the Gold together with the dross be cast into the fire the dross indeed will be consumed but the Gold will not the Humanity of Christ might die the Divinity could not die if a Ram rank carnal joy be laid upon the Altar 't will be slain and burned if Isaac if true spiritual joy so Isaac signifieth 't will come off alive No loss then I hope 2. No nor is there sense of pain or if there be 't is balanced with consolation so much water of affliction as there was in the Vessels John 2. so much wine of joy and as the Sufferings of Christ abound so doth the Consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt Nay the pains of this death are so swallowed up with hope of life that there is no joy but this Count it all joy when ye fall into divers temptation saith St. James Jam. 1. This is the very same way wherein our Lord hath gone before us And hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. And whither doth he lead us Whither but to a Glorious Resurrection We see Jesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour for it became him for whom are all
well pleased so likewise in his Saints who receive of his fulness according to their measure and degree of abounding he may be truly said to be well pleased also Matth. 3.17 Whence it followeth that there are divers steps in the way of life diverse degrees of latitude extension and intension in the Divine Virtues and Graces they consist not in indivisibili there is an increase of faith Luk. 17.5 Rom. 1.17 an abounding in hope Rom. 15.13 a walking and progress in Love Ephes 5.2 Phil. 1.9 1 Thess 3.12 a growth and abundance in all Grace 2 Cor. 9.8 according to which we may out-go one another and exceed our selves The path of the Just is as the shining light that shineth more and more unto the perfect day Prov. 4.18 And they who love God are as the Sun when he goeth forth in his might Judg. 5.31 and rejoyceth as a Gyant to run a race So that to stand at a stay and not to walk on in Gods wayes is not to please God walking is a progress and going on a patient continuance in well doing to walk and to live the Christian life are all one and therefore our Apostle expounds living by walking Gal. 5.25 and walking by living Coloss 3.7 They who continue in well doing they who abound more and more they who thus walk please God And 't is happy for them that they please God for of all men in the world they most of all displease men for though God and Men be often opposed in Scripture yet they are never so diametrically opposite as in this point of walking and abounding For Gods thoughts are not mans thoughts nor Gods wayes mans wayes and therefore they who walk and abound in Gods wayes and please him cannot please men who walk and abound in their own evil wayes and please not God And therefore the Apostle reasons should I please Men I should not be the servant of Christ so should I be the Servant of Christ I cannot please men their wayes lie contrary the one to the other so that they who walk after the flesh cannot please God saith the Apostle nor can they who walk after the Spirit please men And according to an higher degree of walking abounding and pleasing God ariseth an higher antipathy and a more intense disaffection and displeasure of men against those who thus walk and abound and please God Insomuch as did any man walk as Christ walked which is the Duty of all who are in Christ 1 John 2.6 he would be hated as Christ was hated and persecuted as he was persecuted John 15. which evidently appears from hence that if any man endeavour to follow his steps he draws after him from the world envy hatred malice and all uncharirableness yea murdering burning massacring persecution for righteousness sake and that among such as are pretenders unto righteousness Gen. 26.16 Cain religious Cain murdered his own brother wherefore but because he offered a more excellent Sacrifice than he did and better pleased God Wherefore slew he him saith S. John but because his own works were evil and his brothers righteous And when Jonathan asked Saul why David should be slain and what evil he had done That was evil enough Saul cast a Javelin at him to kill him Thus when our Saviour appealed to the Jews which of you convinceth me of sin That very question was conceived to be a very great sin and occasioned another Say we not well that thou art a Samaritane and hast a Devil Nay their malice ended not in reproachful words for when Pilate asked them What evil hath he done 'T was evil enough to have done no evil the Text saith They cryed out so much the more let him be crucified Matth. 27.23 'T was sin enough in St. Paul to have abounded so that he could say I have lived in all good Conscience before God until this day then Ananias commanded those who stood by to smite him on the mouth Acts 23.2 't was well he escaped so Nor is this observable only in the visible Church of God but in every nation Whosoever fears God and worketh righteousness and so is accepted of him even for that very reason he is not accepted of men That Hermodorus was banish'd from Ephesus Aristides Themistocles Alcibiades and others from Athens by Ostracism no other reason is recorded but only that they were excellent men and abounded more than others in doing good Nor is there any other cause alledged by Lampridius why Heliogabulus was displeased with Alexander his adopted Son but only because he was continent chast and temperate Nor why the same Emperour put Vlpian out of his place but only because he was an upright honest man in it Indeed other reasons are commonly pretended as against Socrates and others but the only true one was that which the Ephesians as Strabo reports used when they banished Hermodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not that any of our Citizens be too good And that Country Fellow had not learned the art of speaking fair and meaning no such matter when unwittingly he gave Aristides account why he banish'd him and spake out bluntly mihi non placet istud nomen justi But why stand we on particulars Solomon long since discovered the general design of ungodly men against all those who abound and please God Wisd 2.12 Let us lie in wait for the righteous because he is not for our turn and he is clean contrary to our doings he upbraideth us with our offending the Law and objecteth to our infamy the transgressings of our education he professeth to have the knowledge of God and he calleth himself the child of the Lord He was made to reprove our thoughts he is grievous unto us even to behold for his life is not like other mens his ways are of another fashion we are esteemed of him as counterfeits he abstains from our ways as from filthiness he pronounceth the end of the righteous to be blessed and maketh his boast that God is his Father And that 's reason enough for that which followeth Let us now see if his words be true and let us prove what will happen in the end of him for if the just man be the Son of God he will help him and deliver him from the hand of his enemies Let us examine him with despightfulness and torture that we may know his meekness and prove his patience let us condemn him to a shameful death By all which it appears that walking and abounding most of all displeaseth men however it be most pleasing unto God and mans duty so to do That 's the second point which adds but only one word unto the first and that only a Monosyllable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought so to walk and please God that we abound more and more But its like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a great deal of matter in it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉
2 King 4.38 41. Sathan changeth himself into an Angel of light But David shall besiege Ariel Vulg. Lat. Esay 29.1 2 3. yea the Lord threatens to encamp against it Sathan must fall from heaven as lightning Simon Magus who calls himself the power of God shall be silenced by the power of God and the false Spirit shall whisper out of the dust And that wicked one shall be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of his coming 2 Thess 2.8 Observ 5. Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail And by how much the less of man appears the more of God Lord save us we perish c. Observ 6. If the Lord deliver from every evil work then may the people of the Lord and his Believers be saved and delivered from every sin This is a strong consequence A potentia ad actum non valet consequentia As because Christ is able to save to the utmost therefore he will so do This though it be most true as appears by many Scriptures yet the consequence is not true But when the Apostle saith that the Lord will deliver from every evil work it undoubtedly follows that believers may be saved and delivered from all and every evil work and sin Ab actu ad potentiam valet consequentia from the act which is promised to the power this follows undeniably Exhort 1. To encourage our selves and one another to hope for the full deliverance and redemption from evil work How did David 1 Sam. 17.37 And Paul here and 2 Cor. 1.10 Phil. 1. Rom. 5. Jehosaphats heart was lifted up in the ways of the Lord 2 Chron. 17.6 The Jews Rabbins were wont to put to the ends of several Books of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses encourageth Israel Deut. 11.8 Be strong go in and possess the land and 12.23 Be sure Marg. be strong that thou eat no blood for the blood is the life Josuah encourageth the people Josh 23.6 By ye very couragious to keep and to do that ye turn not aside therefrom Means There is no way but suffering with him 2 Cor. 1.5 11. Exhort To glorifie God for his deliverance NOTES AND OBSERVATIONS UPON TITUS II. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translators turn thus For the grace of God that brings salvation hath appeared to all men THis contains the summ of Christian Doctrine The Apostle St. Paul had a hard task and Titus after him to reduce Creet to the obedience of Jesus Christ For beside that he had an hundred Cities to reform so Creet is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having an hundred Cities and to constitute Elders in every one of them He had the most untoward people to deal withall that we read of such as were Idolaters such as turned the truth of God into a lye Such as were as savage and cruel one to other as the very wilde beasts such as were lazie and sluggish in regard of all vertuous actions such as were lascivious luxurious gluttonous and riotous all which one of their own Prophets affirms In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Cretians are Idolaters ungodly such as turn the truth of God into a lye 2. They are savage and cruel one to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are evil beasts And 3. Slow to all goodness and prone to all dissoluteness and loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because thus they sate in darkness and the shadow of death Titus must set up Elders and Bishops among them such as might shine unto them as lights in the dark world This is the summ of the first Chapter But above all the rest Titus himself must shine forth in doctrine and good examples of life to all sorts of people to old men and old women to young women and young men to servants For the Grace of God is sufficient to save all whether old or young men or women bond or free This and every good and perfect gift descends from above from the Father of lights and hath appeared and teacheth all men Negatively to deny ungodliness and worldly lusts And Positively to live soberly righteously and godly in this present world A Lesson fit for such Schollars to learn that the loose and lazie slow-bellies cease from their idleness and looseness and live soberly that the unjust and savage evil beasts leave off their violence and unjustice and live righteously that ungodly Idolaters who turned the truth of God into a lye give over their ungodliness and lying vainly and live godly And all this in this present World In the Text the Apostle alludes to the appearing of two stars the one less the other greater The less whereof we have rising or shining unto us viz. the grace of God appearing with the influence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth us to deny ungodliness c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly c. Then follows the appearing of the Star of greater magnitude Looking for the blessed hope and appearing of our Lord and Saviour Jesus Christ In the words we have these Divine truths 1. The Grace of God brings Salvation to all men 2. That Grace of God that brings Salvation to all men hath appeared 3. That Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts 4. That Grace of God teacheth us to live soberly righteously and godly in this present world 5. That Grace of God teacheth us to look for the blessed hope and Glorious appearing of the Great God and our Saviour Jesus Christ Come we then to enquire 1. What the Grace of God is 2. What the Saving Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia Grace is a most large word which comprehends even nature and natural gifts but the Grace of God as it s here to be considered is either understood in God himself and his eternal Decree the good will of God towards man or the same executed and made manifest by the Son of God or the same wrought in us by the Spirit of God as an help unto us to do the will of God Hebr. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Much of this we have together in 2 Tim. 1.9.10 God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and Grace which was given to us in Christ Jesus before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel But before I come to the particular handling of these it will be necessary that I prove that the words ought to be so read and turned as it
Salvation to all men hath appeared then are all men without excuse before God who are not saved or in a way of Salvation why The God of all Grace offers his Grace to all and they neglect it And herein the truth of the Marginal Translation is evident for if that Translation in the Text were read the Grace of God that brings salvation hath appeared to all men that could not render all men unexcusable why men might well make this excuse Grace is appeared indeed unto us but it appeared not as bringing salvation unto me or as able to save me Let us therefore be exhorted by the Apostle Hebr. 12.28 Let us have Grace whereby we may serve God acceptably with reverence and Godly fear according to the Marginal reading let us hold fast Grace let us have it and hold it let us not have it and hold it in unrighteousness let us not receive the Grace of God in vain 3. The Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts Come we to the influence of this Star◠it works either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It teaches us to deny ungodliness c. that 's the first Lesson 2. To live soberly c. that 's the second Rule 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it teacheth us to deny ungodliness c. Herein we must enquire 1. what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn ungodliness 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly lusts 3. what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn denying and 4ly to teach 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is false worship which may be false many wayes especially two when either a false God is worshipped as Ahab worshipped Baal or when the true God is worshipped in a false manner as Jeroboam and the Ten Tribes did but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken more largely for all manner of wickedness and therefore the Syriack Interpreter here turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. wickedness it 's taken for Covetousness Prov. 1.19 So is the way of every one that is greedy of gain for Pride Deut. 18.22 The thing which the Lord hath not spoken the Prophet hath spoken it presumptuously so also for wickedness or lewdness often Ezek. 16.57 so for violence Zeph. 1. for devices Prov. 1.31 therefore they shall eat the fruit of their own wayes and be filled with their own devices 2. What are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we call concupiscence or lust it is defined appetitus c. Ephes 4.19 20 21. 3. These lusts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly lusts as being such as the present evil world follows St. John reduceth them to three heads 1 Joh. 2. Whatsoever is in the world the lusts of the flesh the lusts of the eyes and the pride of life So that by these two words I would understand all manner of wickedness against God and Men and all lusts and evil affections prompting us thereunto The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to deny is Metaphorical Luk. 9.23 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 so that he who had obeyed unrighteousness Rom. 2.8 in denying himself obeys it no more he who before had served diverse lusts and pleasures being thereby deceived Tit. 3.3 now rebelling against them and serving them no more he may be said to deny ungodliness this the grace of God teacheth But what is it to teach and how doth the grace of God teach this To Teach is to convey Principles or Doctrines of Wisdom and Truth into the Reason understanding and minds of men Psal 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law which Law is a light and a lamp the word here used for teaching is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child And why must the Grace of God teach this There is great necessity for it on mans part for ungodliness of it self will never be denied or unlearned but will rather increase to more ungodliness Nor can Nature reach so far as effectually to deny these No nor the Principles of Philosophy It is the Grace of God which teacheth us to deny ungodliness and worldly lusts it 's the Fathers Lesson which he teaches by imprinting holy fear in the hearts of men by his holy Law which was given forth for that end Exod. 20.20 And Moses said unto the people fear not for God is come to prove you and that his fear may be before your faces that ye sin not and therefore David in Psal 34.11 exhorts all lovingly Come ye Children hearken unto me I will teach you the fear of the Lord. The reason of this will appear if we consider the Scholar to be taught the fallen lost man prone now to wickedness and vice and to serve his own hearts lusts and the Master and Teacher the God of all Grace and Mercy full of compassion and love toward the fallen man Psal 94. Observ 1. Hence we learn in what condition we are before the light of life appears unto us even ungodly serving diverse lusts and pleasures ye were darkness c. such a darkness was first upon the face of the deep and then the evening and the morning were the first day the evening before the morning Observ 2. This is the method and order not only of Nature but of Grace also it teaches first to deny ungodliness and worldly lusts sà pientia prima stultitiâ caruisse eschew evil put off the old man with his deeds mortifie the earthly members Observ 3. Note here what is the true self-denial the first Lesson which the Grace of God that brings salvation unto all men teacheth us yea the first Lesson which our only Master the Lord Jesus Christ teacheth Luk. 9. For ungodliness wickedness worldly lusts they are all one with ungodly wicked and lustfull men the proud man is all one with his pride the covetous man with his covetousness c. he therefore who denies these denies himself desinimus esse qui fuimus incipimus esse qui ante non fuimus Observ 4. Hence we learn whither to refer all true piety all forsaking of former sins all self-denial wheresoever we find it whither can we refer it but to the Grace of God the same Lesson is delivered in Moral Philosophy as also in the Law of God both teach the same Lesson but the same Lesson is never learned unless taught by the Grace of God Observ 5. Observe hence the Mighty Power of Gods Grace which will appear if we consider how the nature of the Saints apprehensive appetite yea how impetuous humane passions are which are more violent in the presence of their objects they carry men violently through all mischiefs dangers loss of goods and good name Luk. 9.23 Gen. 25. these are first in our nature
title unto all things God the father appointed him heir of all things Come we now to the second By whom he made the worlds Herein are contained these two points of Doctrine 1. God made the worlds 2. God by his Son made the worlds First of the first of these wherein we must first explain what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then prove the point and shew the reason of it And lastly come to application The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn worlds is elsewhere turned ages or generations howbeit here we understand the word as we translate it worlds And so our Apostle useth it Heb. 3.11 By faith we believe that the worlds were made Thus 1 Tim. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the king eternal is better turned king of the worlds Thus in the Jews Liturgy used in those days of our Saviour while he lived in the flesh God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord of the worlds Thus Primatus an ancient Father upon this place per secula debemus intelligere omnia quae facta sunt in tempore and upon the Epistle to the Ephesians Seculum homines seculi dicimus sicut Domum dicimus vel bâ—nam vel malam dum habitantes in ea intelligimus homines Yet not only man but all other creatures both superiour and inferiour unto men are here to be understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worlds For there are Macrocosms and Microcosms great and little worlds The Macrocosms or greater worlds are of two sorts things visible and invisible Col. 1.16 1. That there is a visible world all acknowledge and sense it self is an eye and ear witness of it 2. That there is also an invisible or angelical world is clear out of that Col. 1.16 in the which Saints shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 22.30 Luk. 20.36 3. That there is an Hyper-angelical or divine world which the Angels are not created unto but is reserved for the Saints is clear also out of Heb. 2.5 Hence it is that there is a mention of a third heaven 2 Cor. 12.2 3. 2. That man is a Microcosm or little world is evident also Joh. 3.16 17. God so loved the world c. Joh. 8.12 I am the light of the world i. e. of men as Joh. 1.4 The life is the light of men as in the greater world the Sun so in the less the Sun of Righteousness is the light of it Joh. 12.46 I am come a light into the world that whosoever believeth in me should not abide in darkness Now as Man is himself a Microcosme or little world so he hath representations in him correspondent unto the Macrocosmes or great worlds for as in his Body he answers to the outward and visible world so in his Soul and Spirit he answers to the Angelical and superangelical world whence the Wise Man saith That God hath set the world in mans heart Eccles 3.11 And that is 1. In his Soul he represents the Angelical world for the Angels are Servants and keep the Commandments of God Psal 103.20 21. Revel 22.9 and by them and out of their world came the dispensation of the Law to Moses Act. 7.53 We have received the Law by the disposition of Angels and have not kept it Gal. 3.19 The Law was ordained by Angels in the hand of a Mediator Out of this Angelical world was the Soul Created according to the judgement of some Judicious and Learned Divines and therefore it hath the Conscience and the summ and substance of the Law written in it Rom. 2.14 15. This is the inward Man according to which St. Paul delighted in the Law of God Rom. 7.22 but the Law of his members which rebelled against this Law was in his flesh or animal part and of the outward world answerable to the brute Creatures 2. The Hyperangelical or Divine world in Man is that which is called the Spirit which one of the wisest Heathens calls Divinae particulam aurae this is that breath of life which God breathed into the man Gen. 2.7 Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life And these are the worlds of which the Apostle here speaks which God made and though here plurally set down yet often we find them otherwise Now that God made the Worlds appears by many Scriptures the first Scripture of all Gen. 1.1 As an Artisan makes a Mold first a type of the word he intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. that which St. Matth. 24.21 calls the world St. Mark 13.19 calls the Creature which God Created Thus before the world was made there was darkness emptiness Jer. 4.23 Deut. 32.10 Ephes 4.18 having their understanding darkened and 5.8 ye were sometimes darkness but now are ye light in the Lord Isai 51.16 That I may plant the heavens and lay anew the foundations of the earth a new heaven and a new earth and 65.17 18. Behold I Create new heavens and a new earth and 43.7 I have Created him for my Glory I have formed him yea I have made him Ephes 2.10 We are his workmanship-Created in Christ Jesus unto good works Apoc. 21.1 I saw a new heaven and a new earth hence it is that the regenerate man is called a new Creature 2 Cor. 5. Thus the Gentiles worshipping Idols are nothing as an Idol is nothing in the world and they are accounted as nothing Isa 40.17 therefore being converted they are new creatures This shall be written for the last generation Psal 102. And the people that shall be Created shall praise the Lord. Hence we perceive a Reason why the Rabbins forbid the Novices the reading of the three first Chapters of Genesis The Reason why God Created the worlds cannot be found any where out of God but is to be referred to his alone free bounty and goodness who being rich in himself and wanting nothing was pleased out of the Mass of Nothing to raise the beauteous Fabrick of the greater and lesser world to the praise and glory of his Wisdom Power and Goodness and that it might be a type of the inward world This clearly confutes our Peripatetick Philosophers who are so much in credit at this day who teach that there is but one and that outward world Aristotles reasons for one world are so ridiculous they are not worth the naming against them all we oppose this Article of the Apostolical Faith Hebr. 11.3 This further informs us of a plurality of great worlds as that there are more worlds than one This truth was figured by the diverse stories in Noah's Ark Gen. 6.16 By the forefront or porch the Holy the most holy of the Tabernacle and Temple These three worlds the Jews acknowledge Cameron in Hebr. 1.2 Of this secret the Platonick Philosophers were not ignorant who speak of an outward an intelligible and divine world this last is it in which God hath dwelt from all Eternity and to the
No whatsoever he made upon perusal of his works both in particular and in the general he pronounced that they were good and exceeding good if therefore we find a world wherein there is nothing but evil that 's the Devils world and whatsoever is in that world the lusts of the flesh the lusts of the eyes and the pride of life is not of the Father but is of the world 1 Joh. 2.16 Now hath God made many worlds and doest thou chuse rather to live in the Devils world Hath God made thee a Man and not a Beast one of the three things which one of the wisest Philosophers gave God thanks for yet doest thou chuse rather to live like a beast yea worse than a beast they do but according to their kind than like a man as God hath made thee Ingrateful man nay beast hath God given thee a reasonable Soul an immortal Soul yet wilt thou so abase thy self to live worse than the unreasonable beast worse than the beasts that perish Wherefore Holy Brethren as the Apostle speaks Hebr. 3.1 partakers of the Heavenly Calling consider I beseech ye hath God called us with an holy calling to obtain his world and to be followers of God as his dear children Eph. 5.1 and to be like the Angels Luke 22.30 And shall we rather obey Satans unholy calling be like him and inherit his world prepared for the Devil and his Angels Consider I beseech ye the Apostle and High Priest of our Profession Christ Jesus he hath given himself for our sins that he might deliver us from this present evil world into the glorious liberty of the Sons of God according to the will of God and our Father And shall we still contrary to our Profession continue in our sins and continue vassals and slaves unto this present evil world to the snares of the Devil and yield our selves to be taken captive by him at his will Hath God given unto us his spirit of truth to lead us into all truth and we shall we suffer our selves to be seduced and misled by the Spirit of error by the Spirit of the world by the Spirit of Devils as they are called Apoc. 16.15 Is the Son of God made manifest for this end that he might destroy the works of the Devil and shall we choose rather to live in this present evil world Shall we be so foolish as to continue in Satans evil world which passeth away and so perish with it rather than aspire unto Gods world by doing his will and so abide for ever 1 John 2.17 Let us rather hearken to S. Peters exhortation 2 Pet. 3.11 and 13. The earth and the works that are therein shall be burnt up Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness Since according to his promise we look for new Heavens and a new earth wherein dwelleth righteousness Observ 6. A ground of Gods Sovereignty over all the world Esay 45.12 A ground of that right which God hath to prescribe a religion to mankind Nehem. 9.6 7. Psalm 86.9 All nations whom thou hast made shall come and worship before thee and shall glorifie thy name Acts 14.15 Esay 17.7 Psalm 95.6 The reason is he hath made us men reason so in regard of their creatures they expect all reverence and respect from their creatures from those they have made How much more may our Apostle Rom. 11.36 Of him and through him and to him are all things to him be Glory for ever Chapter 12.1 2. Observ 7. A ground of humility towards God Thou hast made me as the clay Job I am but dust and ashes saith Abraham towards men and all the creatures and Brethren and Sisters fellow Creatures To the worm thou art my Mother and my Sister Job 17.14 Hath not one God made us all Malach. 2.10 God made the worlds by his Son The truth of this we have in express terms Eph. 3.9 which yet more fully will appear if we distinguish the Divine nature of Christ from the Humane as ignorant men wedded to a sensible Christ and hood-winked with the veil of his flesh cannot easily do According to his Divine nature he is said to be the Beginning the Word the Power the Wisdom of God and according to all these God is said in Scripture to have made the worlds 1. He is the beginning thus that place otherwise in the Greek obscure may be understood John 8.25 They say unto him who art thou Jesus said unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn not well Even the same that I said unto you from the beginning The Original will not bear it the vulgar Latine better principium quod loquor vobis Thus we may also understand S. John 1 John 2.24 Let that abide in you which ye have heard from the beginning ie from Christ And if that which ye have heard from the beginning remain in you ye also shall continue in the Son and in the Father What that is we read 1 John 3.11 This is the message that ye heard from the beginning i. e. from Christ that ye should love one another This message we hear from Christ John 13. Thus he calls himself Apoc. 1.8 and 21.6 and 22.13 Thus the Apostle calls him Col. 1. Where having said Verse 16. That by him were all things created c. Verse 18. he adds He is the head of the Body the Church who is the Beginning The Syriack useth one word for both Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The head of the body the Church which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning the very same word and to the same sence as Moses speaks Gen. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning God created the Heaven and the earth Hence it is that the Gloss interprets In the beginning in Filio in the Son by whom the Father is said to have made all things howbeit by others both Jews and Christians In the beginning is rendred 2. In Wisdom so the Chaldee Paraphrast and there is express Scripture for it Psalm 104.24 In wisdom hast thou made them all And his Son Solomon The Lord by wisdom founded the earth Prov 3.19 Thus also Christ speaks of himself Prov. 8.27 30. 3. Christ is the Word so S. John calls him and so the Chaldee Paraphrast very often And by this Word God made the worlds Psalm 33.6 John 1.3 All things were made by him and without him was not any thing made that was made and Verse 10. He was in the world and the world was made by him Our Apostle comes home to it Hebr. 11.3 By faith we believe that the worlds were made by the word of God This word was with power And 4. That power is Christ himself 1 Cor. 1.24 We preach Christ the power of God and the time of Christ is called the day of his power Psalm 110.2 Now by this power God created the worlds
Saviour reasons John 8.43 If God were your Father ye would love me and why do ye not understand my speech Even because ye cannot hear my voice ye are of your Father the Devil An heavy aggravation unto those who are not come from God nor brought by him Vnto the ungodly said God what hast thou to do to preach my law c. It was the Father that sent and brought his Son into the world John 4.34 My meat is to do the will of my Father c. John 5.24 He that heareth my word and believeth on him that sent me hath the everlasting life c. He therefore who receiveth not the Son dishonoureth not the Son but the Father also He that heareth you heareth me and him that sent me John 5.23 All judgment is committed to the Son that all men should honour the Son as they honour the Father he that honoureth not the Son c. Christ is an Apostle who worthily receives me Matth. 10.40 receiveth him that sent me John 13.20 Reprov Reproves the world and us in special he came and yet comes into the world and among his own and his own receive him not John 1. The Evangelist upbraids them and us with egregious folly and unthankfulness by declaring the benefit redounding to those who receive him Verse 12. John 5.43 I am come in my Fathers name and ye receive me not if another shall come in his own name him ye will receive The Fathers name is that nature which Paul sets before men His delight is with the Sons of men but the Sons of men take no delight in him favours great favours of Superiours slighted are wont to putrifie into disdain wrath and indignation and so doth this rejection of the first born Son of the Supreme God and therefore this is the condemnation John 3. Exhort To receive and welcome the first begotten into the world Vide Motives in Notes on Joh. 1.12 This promise is we will come unto him Joh. 14 21-24 Were we to entertain a special friend a customer we will do it in the best room in our house for we gain by him but Christ's reward is with him He is come that we might have life and have it in more abundance Whether we have entertained him or no will appear easily to our selves or others Joh. 1.26 As the Father hath life in himself so he hath given to the Son to have life in himself So that appears true which ye read 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life Do ye seek a proof of Christ speaking in me Take heed of taking every one for Christ Try the Spirits many are gone out into the world Remove humane reasonings and imaginations the strong holds held against Christ 2 Cor. 10.4 5. These foxes have their holes in us Matth. 8.20 and birds of the air they have their nests which hinder the son of man from having where to lay his head Matth. 8.20 2 Cor. 11. I fear lest the serpent by his subtilty hath beguiled you He was not received into the Inn but in the Stable I was as a beast before thee Luk. 2.7 Psal 37.22 Prov. 30. Media I would receive him but where shall I find him Where wouldst thou think to find the Son but at his Fathers house Our Lord in the days of his flesh was lost by his Parents and at length finding him they find fault with him and say Why hast thou dealt thus with us Behold thy Father and I have sought thee sorrowing Our Lord answers How is it that ye sought me Wist ye not that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in my Fathers house So the words properly signifie It 's said they understood not the saying Luk. 2.48 49. I hope we do Dost thou seek Jesus knowest thou not that he must be in his Fathers house Where 's that Knowest thou not that Know ye not that your bodies are the temples of the holy Ghost 1 Cor. 3. his house ye are Heb. 3. There is much seeking of Christ Matth. 24.23 24 25 26. 2. And let all the Angels of God worship him In this second we must enquire 1. Concerning worship 2. Concerning the Angels of God who are here commanded to worship Christ Worship is considerable in the outward and inward Act. 1. The Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to cast down ones self and humbly prostrate ones self It is rendred by the LXX most what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text sometime by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to adore or to kiss in token of love and obedience to Superiours which was used in the worship of false Gods 1 King 19.8 Hos 13.2 2. Inward worship is considerable ex parte Rei Deut. 6.4 5 13. and 10.20 Matth. 4.10 and Modi Marc. 7 6. But we have here to speak of that worship which the Angels perform common with men which must be accordingly a spiritual worship And because worship hath reference to a Temple wherein it is performed The Angels and Angelical mens Temple is the Spirit What question is made about the place of worship Joh. 4.23 24 Rom. 1.9 Phil. 3.3 It is the divine nature it self Psal 119.19 20. Open the gates Revel 11.1 and 21.22 That wherewith God and Christ is to be worshipped Rom. 14.17.18 This is to worship God in the beauty of holiness 1 Chron. 16.29 Psal 29.2 and 96.9 Mich. 6.6 7 8. The blessed Spirits are in regard of their office Angels and of their dignity Gods the sons of God Job 1.6 and 38.7 That which is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods is here turned Angels it 's a name common to Magistrates also Psal 82.6 And to Prophets for they are called Gods to whom the word of God came unless that speech be to be understood of Governours and Magistrates only unto whom the word of Wisdom comes By whom Kings reign so there are Gods many and Lords many 1 Cor. 8. But how many how great soever they must worship him who is the Son of God yea God himself there are divers degrees of humble gestures in shewing reverence and honour towards Superiours as bowing the head bending the knee bending the whole body prostration and falling down flat and prostrate which comprehends all the former the Scripture is full of these significations of honour which were of old and yet are used in the East they are all due unto God and given to him bending the body 2 Chron. 29.29 Worshipping falling down and kneeling before the Lord our maker Psalm 95. Now the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text is explained by the Scripture the best interpreter of it self for what Matth. 8.2 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5.15 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The first reason from the worth of the object all worthiness in him In him dwells the fulness of the Godhead
the Angel in whom the name and nature of God is 2. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of all the world 3. Ratione influentiae in Creaturam Revel 4.11 Thou art worthy to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created So we may read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Author and begetter of all the creatures Col. 1.15 Revel 5.11 12 13. it's the homage due unto the Creator 4. Or if we read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first born or born before all the creatures all the Privileges and Royalties of the first born accrue to him Vide ante in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that in all things he hath the preheminence Hence is a fourfold ground of worship due from all the Angels unto Christ 1. Superiority 2. As their Lord and judge of all the worlds 3. As their Creator it 's the homage of the Creature 4. As the Sons of God so the Angels owe this homage unto the first born 5. Add the command He saith let all the Angels worship him If the Angels must worship him then how much more men If all yea the greatest of the Angels Cherubims Seraphims Thrones Dominions c. How much more the greatest of men as Kings and Judges of the earth Psalm The Angels of God Whether is this added for distinction of the good Angels from the bad We read of good and evil Angels the good Angels may be said to be the Angels of God the evil Angels the Angels of the Devil So we read of the Devil and his Angels Matth. Revel Yet even the Devil and his Angels are at the command of Christ and under his power as appears by his frequent ejection and dispossessing of them yea the same power he gave to his Apostles and Disciples But the Angels of God may be here understood the mightiest and highest Angels for the name of God being added unto any creature imports the greatest eminency of it so we read of the mountain of God i. e. a very great mountain Cedars of God weapons mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through God Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God Why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added And let all the Angels of God worship him This is not extant Psalm 97.7 but word for word Deut. 32.43 The like we shall observe elsewhere Et in semine tuo benedicentur omnes gentes Rom. 3. Et Episcopatum ejus accipiat alter Acts 1. Et cum iniquis reputatus est Mark 15. Et contra omnes docibiles Dei John 6. Et qui sitit veniat Revel 22. All the tacks were made against the loops Exod. 26. One for the other one Tabernacle so one word and Scripture fitted to another one will of God Vide quinque impedimenta Reprehend Those who take Scripture without Coherence fundamentum Dei stat firmum c. Hence we may negatively collect the superlative greatness and eminency of Christ the greatest of men is inferiour to the least Angel for it is said of our Saviour that he was made a little lower than the Angels but the greatest is inferiour to Christ Eph. 1.21 far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come an argument of the greatest engagement we have to him This eminency of Christ was shadowed out in Jacob who obtained the Birth-right Gen. 27.29 Let people serve thee and nations worship thee 't is the word in the Text where the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime signifies Angels Be Lord over thy Brethren and let thy mothers sons bow down to thee This was more notably figured in Jacob's eldest son Joseph for so Jacob made him his first born the only son of his age 1 Chron. 5.12 Gen. 37.7 This is the harvest which is the end of the world Matth. 13.39 Psalm 126.5 6. Revel 14.15 When that which was foretold and shadowed in the beginning begins to be fulfilled they who think this was fulfilled when Joseph's Brethren bowed down to him Gen. 42. come far short of the Type Joseph is a Type of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born of many brethren Rom. 8.29 as will appear if ye please to compare Gen. 41.38 46. The spirit of God in him without measure Verse 38. He openeth the Mysteries Revel 5.5.9 12. Over the house of God Verse 40. All thy mothers children all my people kiss i. e. worship and adore him or be ruled and obey as the Chaldee only in the Throne i. e. according to the dispensation of three persons my Father is greater than I thus he rode in the second Chariot Abrec Verse 43. Father and Prince as Rec in the Syriac according to Rex in Latine everlasting father Esay 9. King of Kings and Lord of Lords or else as we turn it bow the knee Phil. 2. Verse 44. Without thee c. Without me ye can do nothing John 15. Verse 45. Zapnath Phaneah which as Jerom turns the word is the Saviour of the world Verse 46. At that age the Levites likewise Numb 4.2 our Saviour began his Administration Luke 3.23 and David his Reign 2 Sam. 5.4 Observ Christs works of Redemption renewing and quickning us c. are so glorious in themselves and so honourable unto Christ that not only men but Angels yea all the Angels of God are called upon to worship and adore him for them Such things as even the Angels desire to look into 1 Pet. 1.12 and therefore Dan. 12.6 One cries to the man cloathed in linnen how long shall it be to the end of these wonders Reprov Reprove those who honour not Christ him whom all the Angels think worthy of their honour and worship Do we consider whom we dishonour What is he but the wisdom righteousness power holiness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eay 37.22 23. Even the holy one of Israel This is that which we worship without us what is that which aws us that we dare not sin when a child is present Maxima debetur puero reverentia the child hath yet the innocency and simplicity of Jesus Christ in him which strikes a fear and reverence in us Herod feared John the reason because he was a just man the presence of some eminent Saint strikes the swearer dumb silenceth the vain prater O Beloved there is one in us whom we know not even he whom all the Angels of God worship he requires of us all worship and service kiss the Son him we have neglected he hath called for our worship and we put him off with a few outward Ordinances The Lord requires such a worship of us as 't is impossible wicked men and hypocrites should counterfeit Consol Unto the weak Spirit in these perilous times thou worship'st him whom all the Angels worship and serve look not upon thine
continued till our Saviours dayes in the flesh so we understand Luk. 1. for the course of Abiah as we find 1 Chron. 24.10 This Metaphor here may be taken from one or other of the former These distributions or gifts are either gratiae gratis datae extraordinary or ordinary extraordinary as 1 Cor. 12.8 9 10. and there is the same reason of these as of signs wonders and miracles as we shall see anon The ordinary gifts of the Spirit Esay 11.2 though the word being more largely understood may reach to the fruits of the spirit which yet the Schoolmen distinguish from the gifts Observ 1. See then how rich our God is how abounding in all gifts and Graces He hath exceeding greatness of power Eph. 1.19 He hath manifold wisdom Eph. 3.10 Diversities of gifts but the same spirit 1 Cor. 12.4 5 6. It is a point of wisdom to know that God is the giver of it Wisd 8.21 God is rich in mercy Eph. 2.4 Every good and perfect gift is from above c. James 1.17 Hast thou but one Blessing O my Father Yes our Heavenly Father hath all Blessings Eph. 1.3 If evil Fathers have yet good gifts c. how much more your Heavenly Father will give the Holy Spirit to them that ask him Luke 11.13 The manifold Grace of God 1 Pet. 4.10 He is God of all Grace 1 Pet. 5.10 As he is rich in all Grace so he is rich unto all Reason 1. The spirit of God is the fulness of God John 1.16 Of his fulness Eph. 3.19 That ye may be filled with all the fulness of God of his Esay 55 1 2. John 7.37 Thus when the spirit is given Acts 2.17.33 it is said to be poured out or shed forth That fulness of the Spirit is as a Fountain which in it self is entire perfect and full of water but if it communicate it self it is by small streams and rivulets 2. In regard of those to whom these distributions and gifts are to be imparted we know in part and we prophesie in part the reason is because of the differences in the receivers quicquid recipitur recipitur ad modum recipientis Doubt Why are there not the like gifts still The reason why divers of these gifts were first given as also why signs and miracles are wrought was to produce Faith 1 Cor. 14.22 Tongues are for a sign c. If therefore Christ were preached as he ought and by such as he ought to whom he hath not been yet known it 's probable such gifts would be given and great good would follow 2. There are greater gifts now as there are greater miracles wrought now according as our Lord promised John 16.12 I doubt not but there are in the Christian world who have the gift of healing but sunt verba voces quibus hunc lenire dolorem possis Christ's Doctrine much more is an healing Doctrine 1 Tim. 1.9 There is a gift of new Tongues what is it to speak but to express the mind and thoughts and desires what to speak with a new tongue but to use new expressions of a new mind and a new heart When we have a new expression according to the rule of Gods word and the Dictate of the Spirit and the mind of Christ in us 1 Cor. 2. ult The Christian man is a new creature and therefore as the old man hath all things old and so an old tongue Rom. 3.10 speaketh of the earth so the new man hath all things new 2 Cor. 5.17 Zeph. 3.9.13 This is the tongue of all the truly religious men 1 Pet. 3.10 Jam. 1.26 Obs 2. Learn from hence another language than what we have been taught in the School of nature yea in the Schools of Arts we are wont to call those habits habits of knowledge faith wisdom which here the Scripture teacheth us to call gifts or distributions of the holy Spirit this is not a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some perhaps may say for whereas unto habits there is required a natural disposition and promptness in every one who attains unto the habit as is evident in every trade we cannot so speak of the distributions and gifts of Gods Spirit unto which we are not at all disposed by our corrupt nature but indeed rather averse from them and therefore we find all these distributions not to be ascribed unto nature no nor to any humane industry but unto the Lord our God and his Spirit 1 Cor. 12.4 There are diversities of gifts but the same spirit there are diversities of administrations but the same Lord and there are diversities of operations but it is the same God which worketh in all yet I deny not but the word habit may be well used in such sence as the Scripture allows Hebr. 5.14 Observ 3. Every Believer hath some one or other gift of God Eph. 4.7 Vnto us a child is born unto us a Son is given 1 Cor. 7.7 Rom. 12.3 Chastity in a married life and chastity in a single life they are both called gifts of God so our Saviour speaking of Continency Matth. 19.11 All saith he cannot receive this but they to whom it is given The same Lord over all is rich unto all that call upon him Rom. 10.12 Observ 4. Every Believer hath not all the gifts of God Vnto us a child is born a Son it given Esay 9. yet is he not given equally unto all but according as God hath dealt to every man the measure of faith Rom. 12.3 6. The Reason of this different dispensation is the difference of spiritual ages Wisd 7.27 Wisdom enters into the holy Souls according to the ages Spiritual wisdom and understanding is not equally imparted unto all some have more some less Agur hath not learned wisdom nor hath the knowledge of the holy Prov. 30.3 This wisdom was imparted in great measure unto Paul 2 Pet. 3.15 according to the wisdom given unto him Repreh 1. Those who look only upon their own things their own gifts Phil. 2.4 Rom. 12.3 and despise others as empty and void of all Grace Matth. 5.22 There may be some good thing in Jeroboam's Son in him whom thou despisest which God may esteem of 1 Kings 14.13 Cast it not away there may be a Blessing in it Esay 65.8 Repreh 2. To us all that whereas the Spirit of God hath so many distributions and gifts we endeavour not after them Josh 18.3 How long are ye slack to go and possess the land The land is Holiness Josh 5.15 Hebr. it is life and godliness it is the Divine nature it self 2 Pet. 1.3 4. This is that land which the true Joshua divides and distributes unto the the true Israel yet who regards this kind of portion Were it a temporal inheritance Joshua should not upbraid us with our slackness Travelling hath been more dangerous in this Kingdom than now it is God be praised yet there have been who have adventured thorough both Armies to take possession of their inheritance yea
thou chusest and causest to approach unto thee c. Before this can be done Verse 23. O thou that hearest Prayer unto thee shall all flesh come iniquities prevail against me as for our transgressions thou shalt purge them away and 79.9 O purge away our sins for thy names sake And this is reasonable for if the Lord Jesus was therefore born and dyed that he might make reconciliation for the sins of the people how can the people be reconciled while yet their sin is not purged 5. Christ himself is the propitiation for our sins 1 John 1.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the mercy-seat by which he was figured as the Apostle teacheth Rom. 3.25 which hath the name of covering for by him our sins against the Law are forgiven and covered Job 33.23 25. and from purging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 5. Noah Repreh Those who pretend to magnifie the Love of Christ who dyed for us merited the pardon of sin for us satisfied the wrath of God for us made reconciliation for us c. mean time little notice is taken by them of his expiation purging and cleansing us from the sin Prayer is often made for the forgiveness and pardon of sin but not so often for the cleansing us from the sin the Apostle puts both together 1 John 1.9 Men pray that God would be reconciled unto us in his Son the propitiation for our sins but they heed not that God the Father prevents us with his love to us and so loved the world that he gave his only begotten Son that whosoever believes in him should not perish but have everlasting life They consider not that the great fail and want of reconciliation lies on our part 2 Cor. 5.18 19 20. by all which it is evident that men love their sins but fear the punishment of them they would have God reconciled unto them but they take no care to be reconciled to God by the purging or cleansing from their sins Repreh Their naked barren and fruitless faith who believe their sins are pardoned and forgiven but they forget the purging of them they add not unto their faith vertue but believe that all this is done or will be done without any pains of their own he that lacks these things hath forgotten the purging of his old sins not that he was purged but he hath forgotten the purging he remembers not his Duty to purge himself from them c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.5 9. Observ Here then is one of our principal businesses in the Holy Sacrament to shew forth the great love of the Lord Jesus in dying for us the Jews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a manifestation predication or narration whereby they declared three things on that night wherein they kept that feast unto the Lord. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A memorial of the Lords passing over the houses of the Israelites when the first born of the Egyptians was slain when by vertue of the blood of the Lamb the Lord spares his true Israel 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bitter herbs remembring them of their bitter servitude whereby the Egyptians made their lives bitter unto them even the slavery under the Egyptians which are our sins Mich. 7.15.19 and the bitterness of death in conformity unto the death of the Lamb. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unleavened bread whereby they commemorated their deliverance out of Egypt and the sincerity and truth of those who undertake the journey out of the spiritual Egypt into the holy Land This is that which the Apostle either declares or commands 1 Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shew forth or shew ye forth the Lords death until he come Declare his great love in dying for us and becoming our Passover the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering Declare our mortification or dying unto sin Declare our sincerity and truth in such a dayly conformity unto his death The Lord Jesus must be a merciful and faithful High Priest in things belonging unto God that he might make reconciliation for the sins of the people that he might out of his love and mercy lay down his life for us and conform us unto his death by purging us from our sins thus by his mercy and truth iniquity is purged Prov. 16.6 O let us imitate the Lord Jesus the great High Priest so many as he makes Priests unto God Revel 1. let us be merciful and faithful Priests Let not mercy and truth forsake us Prov. 3.3 Let us by his mercy and faithfulness for it 's his and none of ours let us by mercy and truth or faithfulness the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both endeavour the purging of our sins Give Alms of what ye have and all things are clean unto you Luke 11.41 By these we become more and more like unto our God whence it is that there is a mutual attraction and drawing of God nearer unto us and us nearer unto our God as the strings of two Lutes or other musical Instruments affect each other being tuned harmoniously accordingly our Lord saith John 14. If a man love me he will keep my sayings and my Father will love him and we will come unto him and make our abode with him And as former iniquities are purged by mercy and truth So future iniquities are prevented by the fear of God for so Prov. 16.6 By mercy and truth iniquity is purged and by the fear of the Lord men depart from evil and return not again unto their former sin but ever after for the future walk before God in holiness and righteousness all the days of their life Luk. 1.75 NOTES AND OBSERVATIONS UPON HEBREWS II. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in that he himself hath suffered being tempted he is able to succour them that are tempted THese words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering a reason of the former vers 17. why it was needful for Christ to be like unto his brethren c. or a further illustration of it That he might make reconciliation for the sins of the people because since he could not make reconciliation for the sins of the people unless he had been like unto them in all things He therefore suffered being tempted that he might succour those who are tempted This 18. Verse hath two parts 1. What Christ hath passed through for his brethrens sake he hath suffered being tempted 2. What benefit accrues to him and his brethren He is able to succour those who are tempted 1. Christ's brethren are tempted 2. Christ himself hath been tempted 3. Christ himself hath suffered being tempted 4. Christ himself is able to succour those that are tempted 5. Christ in that he himself hath suffered being tempted he is able to succour us 6. This is the fruit of Christs assimilation or being made like unto his brethren in all things even in sufferings of all sorts and death it self for in
we fall into sundry temptations Jam. 1. Repreh Those who embrace the temptation under the pretense of following providence not considering that the Lord oftentimes administers occasion of offending him to try us whether we will embrace it yea or no or whether we love him c. yet many no doubt and that in these last times especially have mistaken grosly such occasions as if they were invitations from God Deut. 13. it 's there said expresly the Lord tempteth c. The Lord gives success to try thee whether thou wilt be obedient yea or no and thou refusest to be obedient thou will say the Lord so ordered by his providence that such an event should come to pass to confirm me c. The Lord ordered by his providence that it should be in David's power to kill Saul 1 Sam. 24. and 26. How can this be avoided Beloved God's providential will is to be explained by his preceptive will he hath given thee many Precepts to abolish Idolatry and all monuments of it it 's part of the eternal Law of God if any thing be offered to thee by God's providence that may seem to cross thee know it 's to try thee Nunc specimen specitur nunc certamen cernitur sisne necne ut esse oportet bonus malus cujus modi The Lord left many remnants of the seven nations to try Israel whether they would hearken to the voice of the Lord their God yea or no Judg. 3.1 2 3 4. and it is likely they took those very occasions of offending God as if it were offered them by providence for Vers 5 6 7. They lived among them and took their Daughters c. Repreh 2. Those who voluntarily rush upon temptations See Notes on Matth. 4. Repreh 3. And shame us who profess our selves the Brethren of Jesus Christ yet are so easily tempted and overcome in the temptation hope of gain or honour how it abaseth men to flatter and fawn and lye and deceive yea to yield and fall down to the Devil to enjoy their lusts the tempter had so high an esteem of the Lord Jesus his Holiness his faithfulness to God c. that he thought it impossible to move him to fall down and worship him unless he promised him all the Kingdoms of the world and the Glory of them But who sees not how easily men are brought off to serve the Devil in yielding Prov. 28.21 yea the practices of men evidently speak them that they will part with their God for ready money 3. Christ himself hath suffered being tempted wherein two things are comprehended 1. That Christ suffered 2. That he suffered being tempted 1. Christ suffered the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he suffered a short word but that which comprehends a multitude of sufferings that principally which crowns all the rest his suffering death the death of the Cross for the sufferings of Christ are either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparations and fore-sufferings Or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great suffering of death it self and that by Crucifixion 1. His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sufferings where either in his body and estate or his Soul 1. In his body and estate which could not be few being born of a poor Virgin and himself poor not having where to lay his head Matth. 8.20 Besides his poverty he was exposed to manifold dangers of this life as banishment assoon as he was born when his life was sought and his Parents forced to flee with him into Egypt as he grew into years he grew into more and more dangers of his life when they who deadly hated one another as the Pharisees and Herodians Matth. 23.16 yet agreed well enough to entrap and endeavour to destroy him and generally the Jews John 7.1 Add to these the infirmities incident unto mans life as Hunger Matth. 4. Thirst and Weariness John 4. These and such as these the Lord Jesus suffered in his body he suffered also in his Soul John 12.27 Besides these he suffered reproaches and false accusations that he was a glutton and a Wine-bibber a friend of Publicans and Sinners Matth. 11.19 One that was a Samaritane and had a Devil John 8.48 and cast out Devils by Beelzebub Matth. 12.24 He suffered neglect and contempt Is not this the Carpenters Son He was in the world and the world was made by him and the world knew him not he came among his own and his own received him not John 1.2 Near his death he suffered without the City in the garden natural fear of death that agony of his Soul his bloody sweat he was betrayed taken bound forsaken by all lead away into the City to be judged by the Priests he is hurried from Annas to Caiaphas and by them delivered over to the secular powers where he was accused before Pilate where what he suffered in all kinds is delivered at large Matth. 26. and 27. He was at length condemned and adjudged to die and accordingly suffered without the Gate the shameful painful accursed death of the Cross 1. The Reason of Christ's sufferings are considerable in regard of God Acts 2.23 and 4.27 28. Esay 53.6 10. If we enquire into the Motives whereby the Lord should be inclined to give his Son up to suffer what other can we find but his love unto mankind John 3.16 1 John 4.10 2. In regard of Christ he conformed himself to his Fathers will this is evident Psalm 40.7 8 9. Esay 53.10 Thus the Lord Jesus proved himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father calls him Zach. 13.7 His alter idem who is the express Image of his person who stands ready to do his will Matth. 20.28 He came not to be ministred unto but to minister and to give his Soul a ransom for many John 10.17 18. 2. Another reason was his love unto his Church Gal. 2.20 Eph. 5.2.25 Rev. 15. 3. In regard of the evil one who was to wound the heel of the womans seed Gen. 3.15 For the effecting of this he entred into Judas John 13.27 and stirred up the bloody minds of the Jews who were ready as his children to do his will John 8.41 44. The ends why our Lord suffered were 1. For the recovery of his Glory which he had from the beginning before the world was John 17.5 And therefore Christ must suffer that he might be so glorified for so he tells those who travelled with him Ought not Christ to suffer and so to enter into his Glory Luke 24. and that God might be glorified in him John 13.31 2. That he might leave us an example of like suffering 1 Pet. 2.21 3. That he might bring us unto God 1 Pet. 3.18 4. That he might be able to succour those who are tempted which is the end aimed at in the Text which belongs to the following point Thus of the sufferings of Christ generally laid down in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he suffered and more especially that which above all the rest we
it with those to which it answers in the Hebrew as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which imply diligent attentive and exquisite heed and consideration and the Syriack here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking upon or unto and all this little enough indeed too little for the object about which it is busied the great Apostle and High Priest of our profession Christ Jesus 2. As for the nature of consideration it 's an act of the practical understanding employed about things past present and to come and making a judgment of them and putting him who considers or others upon action sutable hereunto 1. It 's an act of the practical understanding 1 Sam. 25.17 Know and consider what thou wilt do its employment is 1. About things past Psalm 77.5 I have considered the days of old 2. Things present consider the lilies of the field how they grow c. consider the ravens 3. Things to come O that they would consider their latter end Deut. 32.29 This consideration puts us upon sutable doing or leaving something undone thus when we are exhorted to consider Chist Jesus the Apostle and High Priest c. it is an act not of our speculative but our practical understanding that sets us a doing something answerable to that our consideration of so glorious an object Hebr. 4.15 16. We have not an High Priest that cannot be touched c. Let us therefore come boldly c. Reason The worth and dignity of the person and his offices challengeth due consideration of us he is worthy of all respect and regard 2. Because we are inclined to think on those things which nearly concern us and so require our consideration of them as nearly they concern us as our life and salvation Ye know that he was manifested to take away our sins and in him is no sin 1 John 3.5 In him was life John 1. And our life Col. 3. The true God and eternal life Observ 1. There is no person more considerable nothing in Heaven or earth more worthy our meditation and consideration Observ 2. It is not enough for Believers in Christ to know there is a Christ to understand his two natures his two estates of humiliation and exaltation his example his offices within us and without us but we must believe consider weigh perpend and meditate often and often on those things and lay them to heart as Mary hid the things which were told her of Christ in her heart Luke 2.19 for as we do not actually remember what we do not often read hear and meditate upon so what we do not advisedly consider meditate upon and lay to heart it doth not work in us any repentance any new resolutions any holy affections nor any answerable walking as otherwise it should and would do Observ 3. Note hence what is the best employment of our thoughts meditations and considerations what else but the pitching and setling of them upon God and Christ c See Notes on Psalm 63.6 Observ 4. There is no exercise of our thoughts studies meditations or considerations which is meerly for it self no saving meditation or consideration of Christ Jesus but it must reflect upon our selves 2 Tim. 2.7 8 Consider what I say and the Lord give thee understanding in all things Remember that Jesus Christ of the Seed of David was raised from the dead c. But this will better appear if we apply our consideration to the person and offices of Christ Jesus the apostle and high priest of our profession Observ 5. We ought to consider Christ the Anointed One the Messiah What doth this Unction concern us He was anointed with the oil of gladness above his fellows His fellows who are they The true partakers of the Heavenly calling are partakers of his Unction they are anointed ones Touch not mine anointed the great Messiah's head is anointed and the oil runs down to the skirts of his garments Ps 133. Consider Christ the Messiah who ever think our selves partakers of the heavenly calling 2 Cor. 13.15 The Disciples were called Christians i. e. anointed ones They had received the unction from the holy one have we received this unction He who hath not the spirit or unction of Christ he is none of his if thou be carnally and fleshly minded this unction must not be poured upon thee Exod. 30.32 If this unction be in thee it 's a teaching unction 1 John 2. 2 Cor. 13.3 Christ speaking in me Doth this Unction speak in thee Doth it teach thee thy Profession Doth it reprove thee of those sins which the world neither doth nor can take notice of Doth it remember thee of thy youthful Lusts Doth it check thee for thy amorous Glances thy lascivious Dalliances Doth it tell thee how and where thou wentest beyond thy Brother in bargaining If this Unction be in us it will remember us of all we have done as John 4. He hath told me all that ever I did is not this the Christ 2. Consider Jesus he is the Saviour the Angel calls him by that name and gives the reason of it Mat. 1.21 See Notes on Mat. 8.14 Consider now this Saviour this Jesus He came to save sinners not to destroy mens lives but to save Luk. 9. This is the true Joseph whom Pharaoh calls Zaphnath-paaneah that is as Jerome renders it SALVATOR MVNDI Gen. 41.45 the Saviour of the world As he tells his brethren he came into Egypt to save much people alive if Jesus came to save sinners and save all sinners and yet save not thee if he be a Jesus a Saviour to all the world and be not a Saviour to thee what is Jesus to thee But I believe he hath saved me from my sin Consider with thy self doest thou not live in sin how art thou saved from sin while thou livest in it He is the Saviour of his body Eph. 5.23 If thou be not of his body how can he save thee the eye is not cured unless it be in the head nor any member unless it be living in the body Consider Jesus the Saviour from thy sin he is the true Joshuah who subdues all thy spiritual enemies he also divides inheritances unto the Israel of God Hast thou a share in the inheritance purchased by the true Joshuah they are heirs of the Kingdom who love him Jam. and they who love him keep his Commandments 1 Joh. 5.3 The inheritance is divided by Joshuah to none but Israelites Art thou one of Israel Gal. 6.16 They who walk according to that Rule Mercy and Peace and upon the Israel of God Consider 3. Christ Jesus in his Offices he is that Apostle that Ambassadour that God hath sent To whom hath God the Father sent him He hath sanctified him and sent him into the world Consider This great Ambassadour for thy self hast thou received him hast thou believed on him Joh. 1.12 Ye have received Christ Jesus the Lord walk in him Hast thou given him audience If
but not Samuel in Christ's time who all these but not Christ and his Apostles these shall be rejected among the ungodly Ezech. 33.33 Then they shall know that a Prophet hath been among them 2. So we can allow Christ hereafter and for ever but not in our time It is not time yet that the Lords house should be built say they in Hagg. 1.2 Elias was to come that they all knew when he came they examine him by what Authority he baptized Joh. 1. The Messiah they knew was to come but when he came they must know by what Authority he did his Mighty Works They acknowledged neither John Baptist nor Christ present that they might take all the honour to themselves Tell us of sobriety spotlesness c. that must be in another world 1 Pet. 1.13 and 2 Pet. 3.14 Reproves the madness of the people who obtrude every new fangled Opinion of their own upon Christ Africa semper aliquid opportat novi Consol To the poor Soul frighted with the changeable condition wherein it is Jesus Christ is Jehovah he changeth not Mal. 3.6 That is the cause of my fear Nay that should be the cause of thy confidence in his Mercy though it be true of all the Divine Attributes that they are everlasting yet not any one of them is said so often to continue for ever as his Mercy his Mercy it endures for ever And therefore the Prophet having said I am the Lord I change not presently adds therefore ye Sons of Jacob are not consumed Sons of Jacob i. e. ye weaklings as Jacob is the type of the Church in the weakness nonage and minority of it as Isaac in the strength of it If Christ be mine enemy if he lay siege against us who can help us Our God is a consuming fire If Christ be for us who can be against us but if he be against us who can be for us Say unto the Righteous it shall be well with them Isai 3.10 When Joshuah besieged Jericho he gave special charge that Rahab the Harlot should live she that had gone a whoring from her God but had now returned with a large heart to entertain the messengers of Joshuah sent unto her yea and Joshuah himself The Jews have a tradition that she was married to Joshuah but Matt. 1. we read she was the Wife of Salmon however it will be true in the mystery But if mine iniquities be not consumed they will consume me it was the exception ye read the people made Ezech. 33.10 11. Thus ye speak saying if our transgression and our sins be upon us and we pine away in them how should we then live Say unto them thus saith the Lord Behold I even I will both search my sheep and seek them out as a Shepherd seeketh out his flock in the day that he is among his Sheep that are scattered c. If therefore thou turn from thine evil way thou shalt live To such weak Sons of Jacob the Lord Jesus Christ is promised Esay 59.20 The Redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. O but mine iniquities pursue me and my sins lay fast hold on me c. Though I turn from mine iniquities mine iniquities will not turn from me But whether is the Lord Jesus Christ the Lamb of God that takes away the sins of the world Is he not said to be a Saviour Why is he called Jesus Is it not because be shall save his people from their sins And therefore mark how S. Paul read that very Text Esay 39.20 which he quotes Rom. 11.26 27. There shall come out of Sion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saviour or Deliverer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall turn away iniquity from Jacob They turn from their sins saith the Prophet He turns their sins and iniquities from them Yea thus doing he is a true Jesus a true Saviour he presently adds This is my covenant with them when I shall take away their sins But the troubled soul oftentimes is not so quieted For when after the rebellion of Core Numb 17. The Rod of Aaron had budded a token unto them of the Priesthood of Christ that flourished and should flourish and the Lord had commanded it to be kept for a token against the Rebels vers 10. and this promise added Thou shalt quite take away their murmurings from me that they dye not The children of Israel thereupon complain and speak to Moses Behold we dye we perish we all perish c. Doth the Lord so leave his poor weak people under their guilt and torment of conscience Look I beseech ye into chap. 18.1 There the Lord imposeth a task upon Aaron and his Sons That they should bear the iniquity of the Priesthood c. So Ezechiel the besieger bears the iniquity of Jerusalem besieged Ezâ—â—h 4.5 And what is the end of all this vers 5. That there be no wrath any more upon the children of Israel What is this to us Jesus Christ is the true Priest and the Priest for ever after the order of Melchisedec and Jesus is made a surety of a better Testament than Aaron Hebr. 7.23 The Priesthood of Aaron was continued in Aaron's Sons and in conclusion that Priesthood had an end But this man because he continueth ever hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unchangeable Priesthood or a Priesthood that descends not from one to another And what followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore he is able to save to the uttermost from his sin and that sin and that iniquity and all the degrees of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for evermore Margin And he ever lives to make intercession for them NOTES AND OBSERVATIONS UPON JAMES I. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But be ye doers of the word and not hearers only deceiving your own selves THey are the first words of the Epistle appointed for this day wherein S. James claims our best attention and audience unto the word of God Be ye hearers of the word which some would have the principal scope of this Text but it 's the less of the two Duties he requires and his illustration is à minori He requires rather our obedience and action than our audience and attention only and accordingly by reason enforceth the performance of it Be ye doers of the word not hearers only So that ye may perceive it is not my purpose to set hearing and doing at odds the one is never well performed without the other for we never do as we ought unless we first hear what we ought to do nor ever hear we as we ought unless we do also what we hear And therefore when as in those first and purest times of the Church the Serpent had corrupted their minds by subtilty and taught them to abstract one Duty from another or rather to perform one and the same Duty by halfs our Apostle discovers the deceit and urgeth the performance of both Duties
O would God we could say it truly The Prince of this world cometh and hath nothing in me Joh. 14.30 2. The Lord saved Noah the eighth preacher of righteousness unto the old world I am bold so to read the Text for reasons that I have formerly given let me remember you that in speaking of these words Gen. 4. Then men began to call upon the name of the Lord I then turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to call upon to preach Then men began to preach This Divine truth may be resolved into these three 1. Noah was a Preacher of Righteousness 2. He was the eighth Preacher 3. The Lord saved Noah the eighth Preacher Quaere What is Righteousness What is a Preacher of Righteousness 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn Righteousness it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath divers significations It 's understood 1. Sometimes of God and Christ and so increata 2. Sometimes of the creature so creata 1. Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23.6 as of God and Christ Rom. 6.19 Servants of righteousness vers 22. of God 2. Creata Wrought by God's Spirit for us upon us and in us and it is called our righteousness and so called by the Lord Jesus except your Righteousness c. Matth. 5.20 Righteousness specially taken is either distributive or commutative And this is the effect of universal righteousness Wisd 8.7 There is a primitive justice which is a branch of distributive which Noah might also have reference unto as Esay 10.22 The consumption decreed shall overflow with righteousness In this last sence righteousness and holiness are the same Vide Notes in Jerem. 23.5 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be here largely taken when indeed it rather notes mercy Vide Notes in Jer. 23.5 The righteous perisheth and merciful men are taken away c. Esay 57.1 Do away thy sins by righteousness and thy transgression by shewing mercy on the poor 1. Sometimes Remission and Pardon of Sin to Believers Rom. 4.1 9. 2. Quicquid ullam aequi atque honâ—sii habetrationem thus Matth. 3.15 It behoves us to fulfil all righteousness 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called universal righteousness Justitia in sese virtutes continet omnes Thus righteousness and sin are opposed Prov. 14.15 Righteousness exalteth a nation but sin is the shame of any people When the Lord imparts all this righteousness unto us He is made unto us righteousness 1 Cor 1.30 And thus as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerem. 23. and his name is so called so the name wherewith she the Church shall be called is the same Jerem. 33.16 1 Cor. 15.34 Awake to righteousness and sin not 3. The reward of righteousness which the righteous man shall receive from the Lord our righteousness so Psal 24.5 He shall receive the blessing from the Lord and righteousness from the God of his Salvation Prov. 21.21 He that followeth after righteousness and mercy findeth life righteousness and honour Dan. 9.24 Bring in everlasting righteousness 2 Tim. 4.8 A crown of righteousness 2 Pet. 3.13 A new Heaven wherein dwelleth righteousness The righteousness then here meant is the Lord our righteousness and righteousness of our Lord consisting 1. In the remission and pardon of sin 2. All Graces and Virtues especially equity mercy and goodness 3. Distributive Justice 4. Commutative Justice And 5. Justice the great reward of God himself 2. A Preacher is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante cauit vel annunciat quid est faciendum This is properly done at the command of the Magistrate as a Cryer makes Proclamation The Preacher is such God's Cryer who proclaims and makes known the will of the Lord the Syriack word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 58.1 so that a Prophet and a Preacher in this sence are all one A Prophet is God's Truchman or Interpreter and a Preacher is he who declares the will and word of God unto men Noah was a Preacher of all this righteousness The Reason in regard of God who sent Noah the world to whom he sent him Righteousness which he preached Noah himself the preacher of righteousness 1. God ordained him a Preacher Joh. 3.27 No man can receive any thing or Marg. take any thing to himself except it be given him from Heaven saith John the Baptist who came in the same way of righteousness For no man takes this Honour unto bimself Hebr. 5.4 i. e. ought to take it How should they preach except they be sent Rom. 10.15 that is sent of God 2. The world wanted such a Preacher though unworthy of him for Josephus tells us that the wicked world hated Noah and sought to kill him and enforced him to change his dwelling which opposition encreased the Preachers zeal for the honour of his God opposition of ungodly men whets and inflames the zeal of God's Ministers Act. 17.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His spirit was stirred in him when he saw the City wholly given to Idolatry A great door and effectual is opened unto me and there are many adversaries 1 Cor. 16.9 And his zeal was such that he imprecates a curse vers 22. If any man love not the Lord Jesus Christ let him be Anathema Maran-â—atha 3. In regard of righteousness which Noah preached there was great need of it the world was grown old in wickedness it was become a world of iniquity and so subject to the wrath of God and destruction from which righteousness was the only means of deliverance Prov. 10.2 Treasures of wickedness profit nothing but righteousness delivereth from death And therefore righteousness was a necessary argument for the Preacher to insist upon 4. Noah himself was a Righteous man as the Scripture testifieth of him Gen. 6.9 Noah was a just man and perfect in his Generation and God himself testified it Gen. 7.1 Thee have I seen righteous before me in this Generation and therefore he was a very fit man to preach Righteousness unto the wicked world Observ 1. Behold the Preachers Text his Theme his Argument whereon he ought to preach his sphere wherein he must employ himself it is Righteousness John the Baptist came in the way of Righteousness Matth. 21.32 The Ministers of Christ are the Ministers of Righteousness 2 Tim. 3.16 2 Cor. 11.15 especially they who are Ministers of the Spirit 2 Cor. 3.9 whose Office is the ministration of Righteousness Observ 2. As the Preachers Theme and Argument whereon he ought to treat is Righteousness so that is most seasonable in the time of Judgement Isa 26.9 In the time of the flood when now the universal deluge was about to overflow the old world then was Noah a preacher of Righteousness And doubtless it is a most seasonable time now for the Preacher to treat of the same Argument in this time of the overflowing scourge in this time
and visitation and set a hedge about us that we could not follow our Paramours that he hath cast rubs in our way that we may not with full swinge and without check sin against him that any way his long-suffering might bring us to salvation some on boards and some on broken pieces of the Ships Exhort 2. As the long-suffering of the Lord is salvation even so is our long-suffering salvation also while we suffer out all temptations and by patience overcome all the inward enemies of our souls thus the Lord 's long-suffering is salvation and our salvation herein let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow our long-suffering God This our long-suffering is the infallible way unto our salvation for our salvation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrought by enduring the like sufferings c. 2 Cor. 1 2 3 4 5. Ye have killed the just one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.5 6 7. Exhort 3. Pray unto the Lord that he will be pleased to lengthen out his long-suffering toward us that by our like long-suffering we may finish our work subdue our spiritual enemies and work out our salvation and pray with David O spare me a little that I may recover my strength before I go hence and be no more seen Psal 39. NOTES AND OBSERVATIONS UPON I JOHN V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith OUr Lord Saviour when his Disciples had shewn him how the Temple was adorned with goodly stones and gifts As for these things saith he which ye behold the days will come in which there shall not be left one stone upon another that shall not be thrown down And are not your Bodies the Temples of the Holy Ghost These we trim and deck and adorn yet the time will come that all our trimming and decking and our bodies themselves shall be demolished and thrown down But Master say they when shall these things be And what shall be the signs of thy coming and the end of the world Take heed saith he that no man deceive you for many shall come in my name saying I am Christ and shall deceive many c. Nation shall rise up against nation and kingdom against kingdom and there shall be famines and pestilences and earthquakes in divers places and these are the beginnings of sorrows c. Matth. 24.9 12. These signs Beloved then to come are since perfectly come to pass partly now come upon us for doth not iniquity abound and the love of many wax cold Do we not hear of wars and rumours of wars Hear of them Nay do we not feel them If we have any sympathy any fellow-feeling with our Brethren If there be any bowels if there be any mercies Doth not nation rise up against nation and kingdom against kingdom Nay which is most dangerous doth not one part of a nation rise up against another One part of a Kingdom against another One part of a City against another Are we not a Nation a Kingdom a City divided Is not the sword already drawn Is not the fire already kindled And who goes about to make up the breach to sheath the Sword to quench the fire Truly there 's little hope of making up the breach or quenching the fire or sheathing the Sword abroad unless we first begin where the quarrel first begun at home in our own bosoms in our own hearts For whence come wars and fightings among us Come they not from hence even from your lusts which war in your members Jam. 1. There then they must be first of all subdued if ever we hope to compose differences abroad This day according to the method of the ancient Church begins tempus regressionis or reconciliationis the time of our regress reconciliation and return unto our God when were wont to be sung Hallelujahs Praisings Blessings and Glorifyings of God Gloria in excelsis Deo c. Glory be to God in the highest An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphal song because the Son of God by his death and resurrection hath overcome Satan sin death the world all the enemies of our Salvation Now as the Epistles heretofore have aimed at our conforming unto the passion and death of Christ so also that of Easter-day and on this day points us unto conformity unto his Resurrection For as the first born Son of God approved himself to be the Son of God by his resurrection from the dead Rom. 1.4 So the Saints of God prove that they are born of God because they are risen from the death of sin and that they are the children of God being the children of the Resurrection Luke 20.38 And as Christ the first born Son of God in his own person overcame Satan the world and the flesh even so Christ in the Saints and the Saints who are born of God in Christ overcome the world And this is the victory that overcomes the world even our faith The words contain the Saints victory and the means how they obtain it and may be resolved into these four points of Doctrine 1. The Saints are born of God 2. They being born of God overcome the world 3. They all overcome the world 4. They all overcome the world by faith 1. The Saints are born of God The words are neutral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thing which is born of God and therefore may signifie 1. as well really as 2. personally so that it 's a Divine Truth that something is born of God in the Saints as well as the Saints are born of God and for evidence of this truth if we fift and examine our nature well it will appear that whatsoever thoughts devisâ—s inclinations desires affections cares or endeavours are in us or proceed from us by nature they all relish of flesh and blood As the water can ascend no higher than the fountain from whence it came they tend to the preservation and promotion either 1. of sin and sinful designs or 2. at the best to the advantage and help of flesh and blood meer nature in us as what we shall eat what we shall drink wherewithal we shall be cloathed and what shall befall our posterity and issue after us and the like so that that speech of our Saviour is generally true whatsoever is born of the flesh is flesh Joh. 3.6 But if any thoughts arise in our hearts and point us Godward and heavenward as such as concern the glory of God the Christian life and the salvation of the soul Such as these proceed from God and are born after the other as Jacob after Esau according to that which our Saviour speaks of St. Peter's confession of him Matth. 16.17 flesh and blood hath not reveiled this unto thee but my Father which is in heaven For no man saith St. Paul can say feelingly and experimentally and throughly by thought word and work that Jesus Christ is the Lord but
〈◊〉 〈◊〉 〈◊〉 an hyperbolical greatness of power towards us who believe according to the working of Gods mighty power which he wrought in Christ when he raised him from the dead Ephes 1.19 7. To believe that the world and other enemies of our Salvation are overcome to our hand without our operative our fighting and overcoming Faith so that we need not overcome them through Faith is to believe a manifest lye And therefore we may justly reprove 1. Those who overcome not the world who pretend it cannot be done and 't is no marvel if they find it otherwise who give the reign unto their lusts and keep under the motions of Christ's Spirit as if we had such a custom as the Jews had at Easter and let loose Barrabbas and hold Christ the truth of God in iniquity 2. Those who overcome not the best part of it struggle they do a little and are a little perswaded to be Christians but Herod was more valiant in God's cause and had more Faith than these men he heard John gladly and did many things Mar. 6.20 3. But others are so impotent and weak and so far they are from over-coming the world that they cannot over-come the least part of it not a toy A little gain though never so little over-comes them and they betray their strength they accuse Judas for betraying his Lord for thirty pieces these think themselves good Christians yet betray him for far less A cup of wine or strong drink over-comes them even to drunkenness and the least injury nay it may be but a seeming injury makes them yield to their passions and lay down the bucklers and cast away the shield of Faith Oh how weak is thine heart Ezeck 16. 4. But what shall we say to those who joyn with the world conform themselves unto it are in league and friendship with it yet notwithstanding perswade themselves that they are born of God O the foolish and fantastical perswasion of these men The world overcomes them yet such fools they are they think that they have overcome the world they think they are born of God when indeed they are born of the Devil Joh. 8. But the very worst sort of men of all other that are overcome are they who joyn with the world eo nomine to oppose the Saints of God yet would they seem to be born of God as that Sorcerer and false Prophet was called Barjesus who withstood Paul seeking to turn away the Deputy from the faith Act. 13.6 7 8. But the Apostle stiles him rightly vers 10. O full of all subtilty and all mischief thou child of the devil wilt thou not cease to pervert the straight ways of the Lord What should we think of such as being sent to war with the rebels if they should joyn with them make the case thine own thou art by thy Baptism engaged in a war against the Devil the world and the flesh and instead of opposing them thou sidest with them Mean time let us all be exhorted to fight the good fight of faith that we may overcome the world The world is weak and the prime enemy we have to deal with is the flesh now to be fleshly and to be weak is all one Esay 31.3 The Egyptians are men and not God their horses flesh and not spirit But the weapons of our warfare are not carnal not weak but mighty through God c. 2 Cor. 10. The Devil hath his darts his temptations Joh. 13.2 Ephes 6.16 But by faith we quench these darts nos cognoscamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae 2 Cor. 2.11 2 Thess 2.9 10 11. Faith overcomes the Devil 1 Joh. 5.4 5. Sic ars deluditur arte when St. Paul was overcome by the Archers David bad them teach the children of Israel the use of the bow This is written in the Book of Jasher or the upright as the Margin hath it By Faith Shall the Lord find any of this faith in the earth This is true 1. Really And 2. Personally 1. Really so that thing which is born of God overcomes the world This was signified as by other so especially by those Types of Christ Gideon and Jonathan For so as Gideon and his Soldiers with their pitchers Judg. 7.22 and lights overcame the Midianites So Christ born in us overcomes the world for we have that treasure of light in earthen vessels saith the Apostle So also when Jonathan went against the Philistins so the power of Christ in us proceeds in the conquest of our sins for Jonathans name signifies the gift of God which is the same with Christ who calls himself the gift of God Joh. 4. Now as in both these fights every ones sword was against his fellow 1 Sam. 14.20 So it is in the spiritual combat contrary vices overcome one another covetousness overcomes luxury c. These victories are Christ's but more remotely but more nearly the spirit and the flesh fight together in us good and evil when we would do good evil is present with us and when we would do evil good is present with us And God saith to St. Paul 2 Cor. 12.9 My grace is sufficient for thee And he exhhorts us to overcome the evil with good Rom. 12.21 And therefore Christ's victory over the enemies of Salvation is said to be according to the day of Midian when every one overcame his fellow Esay 9.4 for so sobriety overcomes drunkenness liberality coveteousness piety hypocrisie patience anger and pievishness The efficient cause of this is God's Spirit the Spirit of Christ Gal. 5.17 lusteth against the flesh that ye cannot do the things that ye would The end Gods Glory 1 Cor. 1.27 and 31. God hath chosen the foolish things of this world to confound the wise That he that glorieth let him glory in the Lord. Sign Whether we have overcome the world or no The Apostle expresseth this otherwayes by crucifying the world by crucifying the affections and lusts Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Gal. 6.14 The world is crucified unto me and I unto the world If lusts now war in our members how are they crucified If we walk in divers ungodly lusts how are they dead do they walk when they are dead do they fight when they are dead It 's no good argument then of a perfect regenerate man that the spirit rebels against the flesh and the flesh rebels against the spirit as some would have it to be for the Apostle applies this measure of regeneration unto those whom he calls little children Look I beseech you if it be not so See Gal. 4.19 cum vers 5.17 Means of being born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the natural Son of God was so from all eternity the adopted Sons of God are not from all eternity such though foreseen they may be to be such and therefore some means are necessary to the effecting of this these ye read Ecclus. 4.10 Matth. 5.43 to