13. We must not be wise above the Law In odiosis in things odious as punishments the Letter is not to be exceeded but benignius interpretandum favores sunt ampliandi we find not any mention made at all of Father and Mother in that Law There is the same Relation brought in between God and the Church through Faith in Jesus Christ for ye are all the Children of God by Faith in Christ Jesus Gal. 3. Hence it is that the same Scripture that is spoken of Christ Jesus the Son of God is spoken also of the Church and Congregation of Believers Matth. 2.15 After the death of Herod the Lord admonished Joseph to come out of Aegypt and bring the Child Jesus thence That it might be fulfilled which was spoken by the Prophet Out of Aegypt have I called my Son This is taken out of Hosea 11.1 When Israel was a Child I loved him and called my Son out of Aegypt My Son i. e. Israel for so he commands Moses to speak to Pharaoh Exod. 4.22 23. where it is observable that the punishment which the Lord first threatens he last executes Thus the Lord speaks to Jacob or Israel Isai 43.1 I have Created thee I have formed thee thou art mine and Isai 45.11 because he that sanctifieth and they that are sanctified are all of one for this cause he is not ashamed to call them brethren Hebr. 2.11 If the Sons of God then none of our own 1 Cor. 6. ult and 7. The woman hath not power over her own body c. Is not he thy Father that begat thee Deut. 32. The Noble descent of Gods Children If we be his Sons then we interpret all what he doth good just wisely done The Father lops goodly trees he brings in grapes and bids his servants tread them this is Patris Imperium See Luk. 2.49 Here is a promise of Bonum Officii as Psal 81.9 Mich. 5.8.13 these seem to be threats but they are promises The Gospel Matth. 1. Isa 58.13 14. Check thy desires in these and thou shalt delight in the other These are all empty Contemplations unless they be brought home and centred in our selves The God and Father of our Lord Jesus Christ is the God and Father of us all by Adoption of Grace through Faith in Jesus Christ and we are all the Sons and Daughters of the Lord Almighty Exhort To demean and carry our selves worthy of our Father Adoption is not known in our Laws nor in use in this Kingdom but was frequent in the Roman Common-wealth in force here by the Civil Lawes in which our Apostle was very well seen According to it the Adopted Children were most observant of their Father by Adoption and Grace ingratiated themselves put on as much as they could the persons of their Fathers took their names upon them So observant was Augustus of Julius Caesar Tiberius of Augustus c. by whose bounty they obtained inheritance So observant ought we to be of our Adopting Father Estote imitatores Dei ut filii charissimi Eph. 5.1 See by what wayes the Saints of old became the Sons of God if ye call him Father who without respect of person c. in fear now love casts out this fear Jus reverentiale remitti non potest As obedient children not fashioning your selves unto your former lusts of your ignorance 1 Pet. 1.14 2 Cor. 6.14 Rom. 1.4 Rom. 8.14 led by his spirit Rev. 21.7 Phil. 2. Genuine Children will not endure their Father to be dishonoured they imitate their Father Ephes 5.1 God the Father judgeth all men without respect of persons Amos 9.7 Are ye not as the Children of the Aethiopians to me e. If the Lord said so to his own people the Jews might he not say so to us presume not of the means he now affords he can take them away and Surrogate and Adopt the Turks and Jews There is one at this day surely an extraordinary man who hath written to the Jews and Turks That by reason of the Christians Life unworthy of the Gospel the Lord is taking them to be his people We are too apt to pretend and alledge infirmities and weaknesses yet to lay hold on promises the Lord therefore in these words requires a Duty and makes a Promise both in one as Psal 81.1 Mich. 5.13 NOTES AND OBSERVATIONS UPON HEBREWS I. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again when he bringeth in the first begotten into the world he saith And let all the Angels of God worship him THese words are the third Allegation or Proof of the Apostles Conclusion vers 4. whereby both parts of the conclusion are proved Christ's transcendent Superiority and the Angels due subordination and inferiority out of one and the same Scripture Psal 97.7 This third Quotation is to the like effect with the two former Observ 1. The Scriptures which speak of Christ's Dignity and Excellency are not few search the Scriptures Joh. 5.39 Observ 2. It is safe lawful necessary and by the Apostles own practice warrantable to make full and clear proof of the things which we teach and affirm concerning Christ No Divinity ought to be taken upon trust much less that which is taught concerning the person of our Saviour or the only true way of salvation which is our Apostles main scope in this Epistle Observ 3. That we should not affirm any thing concerning God Christ and the Holy Ghost by tradition from men but only such as we inwardly know by Divine Illumination and confirm by clear Testimony of Scripture Observ 4. Whereas Paul a man not unread or unlearned cites nothing but the Scriptures quotes none of the Heathen Poets or Philosophers no not any of the Rabbins or Hebrew Fathers in matters of Faith and fundamentals of Salvation We ought to produce better Testimony and Authority than the writings and sayings of men be they Humane or Ecclesiastical writers therefore the Papists do God and us yea themselves great wrong to obtrude Articles of Faith upon us by Humane Authority without Divine The third Allegation is extant word for word in the LXX Deut. 32.43 but it hath neither the Original Hebrew nor Vulgar Latin to confirm it though diverse of the Fathers see LXX Editionem the more unquestionable Authority is Psal 97.7 though there the Angels are spoken unto here they are spoken of The Psalm is to be understood of Christ In this judgement agree both Jews and Christians Ancient and Modern but whether of his coming in the flesh or coming to judgement here they differ In the words are these two points 1. God the Father brought or brings or shall bring his first begotten Son into the world 2. When he so brings him he commands all the Angels of God to worship him 1. God the Father brought c. For the clearing of this we must enquire 1. What world is here meant and 2. How the Father brought the Son into the world 1. What world are there any more than one We believe
of the Law introduced by the Scribes and Pharisees and to give the true sence of it 2. They who read the words thus it was said to them of old time understand the people and Auditors to whom these words were spoken and so the opposition seems to be very clear It was said unto them of old time But I say to you And although I deny not but that our Lord in this his Sermon intended to correct the false Glosses and interpretations of the Law imposed upon the people by the Scribes and Pharisees as I shall make it appear in due place Yet withal it cannot be denied but what our Lord saith was said to those of old time was often true and therefore not opposed as any false Gloss of the Scribes and Pharisees I need go no further for example then the words of the Text. It was said to those of old time so I will be bold to read the words Thou shalt not kill and whosoever shall kill shall be in danger of the Judgement The former words are the very express words of the Law in Exodus and Deuteronomy and the latter words are consonant thereunto and neither of them contain any false exposition of the Scribes and Pharisees Obj. Howbeit here it will be objected what then doth our Lord oppose Somewhat no doubt he opposeth when he saith it was said to them of old time But I say unto you c. Answ I answer our Lord cites the Law as delivered by Moses and understood by the Scribes and Pharisees as also by many of the people even in Moses his dayes What then you 'l say doth he oppose or contradict Surely nothing at all in this Sixth Commandment For it 's certainly true that it was said to them of old time Thou shalt not kill and whosoever shall kill shall be in danger of the Judgment Our Lord contradicts not this but he adds a farther meaning of this Commandment and the exposition of it as thus The Law saith indeed Thou shalt not kill c. But I say not only this but also whosoever is angry with his Brother shall be in danger of the Judgment c. Come we then to the Text it self these things were necessary to be premised because the like Speeches meet us often in this Chapter and what hath been said may be as a common light for the understanding of them In these Words from verse 21. to 26. inclusively is contained the Sixth Commandment and the penalty of it 1. The Commandment it self Thou shalt not kill 2. The penalty of the Commandment 1. Received by all Whosoever shall kill c. 2. Delivered by our Saviour v. 22. But I say c. To which he adds a Corollary of directions verse 23.26 In the Text you have these Particulars 1. Thou shalt not kill 2. Whosoever shall kill shall be guilty of the Judgment 3. This was said to them of old time 4. Our Lord saith to his Disciples Ye have heard that this was said to them of old time Thou shalt not kill c. 1. Thou shalt not kill The Words contain the Sixth Commandment Killing is a word of large extent as he may be said to kill who either justly or unjustly by Law or against Law takes away the life of another or casually or in a just War such as the Lord warrants But to kill is wilfully and felloniously to take away the life of another upon prepensed malice This Word therefore to kill doth not fully express the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Exodus 20. and Deut. 5. The word to murder which our English Tongue borroweth of the Saxon Mordren signifies wilfully and felloniously to take away the life of another upon prepensed malice Whence our Lawyers have made the word Murdrum whereby they signifie murder which they acknowledg far more properly to signifie that fellonious Act than Homicidium or any other wayes they can express it And therefore our old English Translation of the Sixth Commandment is most significant and best expresseth the Text Thou shalt do no murder This precept prohibits the unlawful taking away the life of man ones own or anothers and commands the due preservation of it Now it is evident by what hath been already spoken on verse 20. and farther appears out of this verse and those following that our Lord 's main drift and scope is not to teach the outward Commandments or obedience to be performed thereunto which he supposeth But his main intent and purpose is to superadd and farther to teach the inward Commandments and to urge obedience to be performed thereunto I shall not therefore speak much of the outward killing and murdering or of the penalty annexed thereunto Only I shall briefly shew the scope and latitude of this Commandment The Scope is preservation of life our own and our Neighbours temporal spiritual and eternal Of this Commandment there is a Positive Negative Part. 1. Positive to love our Neighbour to wish him all health and welfare of this life and that to come to advance both re Consilio bono by our real help and Counsel to warn him of imminent evil to feed the hungry give drink to the thirsty cloath the naked visit the sick and imprisoned Matth. 25. The Negative part which is expressed in the Text prohibits killing of our selves or others yea wrath hatred envy unmercifulness These may be distinguished according to 1. The heart out of which murder proceeds Matth. 15. 2. The Words for there are killing words as Racha and Fool. 3. According to the Countenance Gen. 4.6 4. According to the deeds themselves as to smite our Neighbour wound him lame him poyson him famish him As concerning the Soul this Commandment hath an affirmative part and a negative 1. The affirmative part comprehends all those vertues and vertuous actions by which our Neighbour may be won unto God and his Soul saved as to provoke one another to love and good works Heb. 10.24 To exercise our selves to have a Conscience without offence towards God and towards men As concerning the Soul of our Neighbour such sins in this Commandment are forbidden as might scandalize our Neighbour in life or doctrine Matth. 18.5 to withhold the truth of God from men Prov. 29.18 Where no Vision is the people perish By this rude draught it 's evident that what David saith generally is in this Law verified Thy Commandments are exceeding broad And much might be spoken particularly touching the Duties of this Commandment and the sins forbidden by it But it 's clear and evident by what hath been already spoken Wherefore I shall briefly shew why the Lord prohibits murder and shall briefly make some Application of it and so follow our Lord's method in the opening the spiritual meaning of this Commandment 1. As for the reason then of this precept outwardly understood Thou shalt do no murder though the divine authority prohibiting it and
had denounced great evils to the people but that he might not leave them desperate he adds Who knoweth if the Lord will return and repent and leave a blessing behind him Joel 2.14 Heb. 2.18 Christ is able to succour them that are tempted and 7.27 He is able to save to the utmost James 4.12 Jude v. 24. and many the like wherefore the Lord intimates a possibility that these and such like things may be done and implies an ability in himself to do these things but that we should put our trust in the Lord that he will not do them unto us that so our hopes should be raised up and our prayers which are interpretations of our hopes these should be put up unto him for the averting and turning away of all evil and the obtaining of good Thus when Joel had said who knoweth whether the Lord will return and repent presently he puts the people upon fasting and prayer for the obtaining of what he put them in hope of Joel 2.14 15 16 17. and that means proves effectual v. 18 19. Thus the Prophet David being in danger of Hell Psal 116.3 He then calls upon the Name of the Lord v. 4. and his prayer takes effect v. 5. If he who saith Fool be in danger let him be awakened by his danger and hope and pray who knoweth if the Lord will return and repent The Disciples of Christ are supposed to be liable to reproach and slander to be called Racha and Fools to reviling persecuting all manner of evil saying for Christs sake We are Fools saith St. Paul for Christs sake Vnum habuit filium sine peccato nullum sine flagello One only Son God had that sinned not Yet none had he that he corrected not It ought not to seem strange to us Ye your selves know that ye are appointed hereunto 1 Thes 3.3 Yea the last beatitude is doubled upon those who suffer for Righteousness sake when men revile them and persecute them and say all manner of evil falsly c. 7. Though the Disciples of Christ ought to suffer reproach and bear all manner of evil saying Racha and Fool Samaritane and Devil c. Yet that is no warrant to others to reproach them Whosoever shall say Thou fool shall be in danger of hell fire though the Son of Man must suffer these things and so enter into his Glory Yet this no way excused Judas though David must bear reproach yet Shimei had no authority to rail on him Quamvis ego dignus hac contumelia sim maxime at tu indignus qui faceres tamen Though I am greatly worthy of this contumely yet thou art unworthy that doest it It is just with God to render tribulation to them that vex you 8. Consider the imminent danger wherein impenitent men daily and hourly are The murderer the wrathful person the reproachful man the reviler hath the judgment of God hanging over his head continually such an one shall not inherit the Kingdome of God such an one is in danger of hell fire They tell a story of Damocles that a Sword hung over his head by a small thred and the like is the condition of every sinful and impenitent man the Sword of Divine Judgement and vengeance hangs over his head and that by a small thred such is the thred of our Mortal Life and when that breaks the Sword of Divine Vengeance falls on his head and the sinner drops down into Hell Fire It is not all our pretence of Religion it is not all our Glorious Profession that will save us Nehemiah saith that the Jews dwelt from Beersheba to the Valley of Hinnom Neh. 11.30 which were the bounds of the Tribe of Judah Josh 15.8 The one bound is Beersheba i. e. the Pit Fountain or Well of the Oath or Covenant whereby we may understand our Baptism the Font and Laver of Regeneration if the Professor the Jew walk not answerable to his Profession and Covenant made in Baptism that he will forsake the World the Flesh and the Devil He then walks towards the other bound i. e. towards the Valley of Hinnom towards Hell it self Repreh 1. Those who fear the fire of Gods wrath and indignation fear the fire of Gods Judgements by War Plague Famine c. yet fear not that which kindles all these even wickedness it self which is a fire Esay 9.18 Repreh 2. From the name Gehenna from Gihinnom our frowardness and untowardness unto all what God commands us but our forwardness to all evil and sin Repreh 3. Who think hard thoughts of God as if he had determined men to hell and everlasting destruction without consideration of sins deserving it The Lord saith not so No He wills not that any should perish but all should come to repentance He swears it Ezech. 18. if this be spoken as a revealed will and contrary to his secret He who saith so of God hath worse thoughts of him than of an honest man Consol Happy they whose God is the Lord Jehovah The power of casting into hell is in Gods hand He knoweth those who are his friends in these perillous times But alas I am a sinful man have been angry with my Brother and call'd him Racha and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes on Luke 12.4 5. Exhortation To bear the reproaches and vilifyings of men flesh and blood cannot endure Nor have I now to deal with flesh and blood flesh and blood shall not enter into the Kingdom of God I hope I speak to Believers to whom the Prophet speaks Esay 51.7 8. Hearken to me ye that know Righteousness the people in whose heart is my Law fear ye not the reproach of men neither be ye afraid of their revilings Exhor 2. Is the reproachful and wicked man in danger of hell fire then is he not in hell fire Danger is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nearness of evil O let us prevent the evil a blow met half way may be prevented Amos 4.12 See Notes on Luke 12.4 5. Axiom 7. Christ saith this to his Disciple That every one that is angry with his brother c. These words are a Divine Testimony wherein we have had the res testata or thing testified we come now to the Testis the Witness who testifieth all this unto us Reason By Authority of the one Law-giver James 4.12 The Shilo to whom all the Law-givers must give place Gen. 49. The Scepter shall not depart from Judah nor a Law-giver from between his feet until Shilo i. e. the Messias come and he was to give a new Law the law of the spirit of life Rom. 8. Doubt Doth the Lord Jesus then contradict the revealed will of God who saith Thou shalt not kill O no he fulfils the will of the Father Rom. 3.31 Do we make void the law through faith Nay rather we establish the law The Father saith Thou shalt do no murder The Son saith the same and not only so but thou shalt not be so much
postilla mea I read it in such or such a Common-place-book in such a body of Divinity so strangely we are deceived in our selves when we think our selves to be such because we read things to be so and so Some have much pleased themselves and brooded high thoughts of themselves because they know that which highly enlightened men have known or thought that the same light were in them and therefore they say a Child upon a Gyants shoulders may see further than the Gyant No no we must our selves grow up unto the same measure Observ 2. The Disciples of Christ are no such fools and ideots as the world conceives them when they speak of such with a scommatical accent and say they are boni viri good honest men 'T is true 1 Cor. 3.18 They are fools in this world according to the diabolical wisdom Jam. 3. Otherwise they are the wisest men and greatest States-men the best Politicians in the world Privy Counsellors of the Kingdom of Heaven acquainted with all the secrets of State Yea by redundancy from the Divine Wisdom and Knowledge of Mysteries they are the best and ablest Ministers of State and skill'd in worldly affairs Joseph was by education no States-man but lived privately in his Fathers house yet Joseph gave better Advise to Pharaoh for the Preservation and Government of his Kingdom than all the wise men of Aegypt could though they of note for their Wisdom and Policy but in regard of Joseph the Princes of Zoan became fools the Princes of Noph were deceived Isa 19. Joseph the prisoner knew more than they all See Notes in Mat. 8.25 While the Church at this day is rent in pieces by manifold divided judgements and the greatest contention is what is the true Christianity and who are the true Christians It might be very seasonable yea necessary for us to consider an argument of this nature what in the beginning was meant by the Christian name lest we should strive as many do like the Andabatae qui clausis oculis pugnabant saith Tully they were wont to fight blindfold See Jobson of the Religions on both sides the River Gaubra Our Saviour that great Example of our imitation he leads us into this method when a question arose touching Divorce for decision of it he referrs us to the first institution of Marriage Mat. 19.8 whence he inferrs From the beginning it was not so And the Apostle an exact follower of Christ when the Corinthians contended about the Lords Supper he decides the question by pointing them to the beginning of it 1 Cor. 11. So in the contention about the Resurrection Cap. 15. And let us be followers of the Apostle as he was of Christ Act. 11.26 The Disciples were called Christians first at Antioch The words contain two spiritual names of our profession very needful to be known by us all for all and every one of us either indeed are or would be thought to be 1. Disciples of Jesus Christ and 2. true Christians but whether really and truly we be such the opening of both these may fully discover but this hath been already done Observ Wicked men disobedient undiscipled men have no ground of confidence that they know any thing of Divine Truth why unto such all things are in parables Nor can they judge of Divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the spiritual man that judgeth all things Nor have they any authority from God to teach others NOTES AND OBSERVATIONS UPON LUKE VI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass in those dayes that he went out into a mountain to pray and continued all night in prayer to God Which words I render thus And it came to pass in those dayes he went out into a mountain to pray and he continued all night in the prayer-house of God My reason for this Translation I shall give in due place THe words contain our Lords retirement to his devotion and his continuance in it 1. His retirement is amplified by the time when and place where and that more generally a mountain he went out in those dayes into a mountain and the end of his retirement to pray 2. The continuance in his devotion it was all night and the special place of it and appropriation of that place to whom it belonged it was the prayer-house of God In the former part Our Lords retirement to his devotion we have this Divine Aixom In those dayes Jesus went out into a mountain to pray In the latter The continuance of our Lords devotion we have two other Axioms 1. God hath his prayer-house 2. The Lord Jesus continued all night in Gods prayer-house 1. In those dayes Jesus went out into a mountain to pray This seems to be meerly circumstantial but if we shall consider the Notes on Mat. 24.1 what mountain this was neither St. Mark in the parallel story Mar. 3. nor St. Luke tells us by name but it appears not to have been far from Capernaum whither our Lord resorted after he had ended his Speech to his Apostles Mat. 8.5 Luk. 7.1 And because of that his most Divine Sermon in this mountain and his miracles of feeding the multitudes said also to be at this mountain and healing the Leper at the foot of this mountain and our Lords frequent resort hereunto it 's called by Adrichomius and others Mons Christi Christs Mountain Hither he ascended to pray This he did in those dayes It may be doubted whether this be to be understood to have come to pass immediately after the stories next preceding or some time before namely before his Sermon in the Mount Theâ—e was good reason for his retirement whether we consider the term à quo whence he went or the term ad quem whither he went or his business whereabout he went 1. As for the term à quo if ye look the verse before ye shall find him among a company of mad men and was there not good reason he should go out from among a company of mad men 2. The term ad quem was a Mountain and that whereunto he was wont to resort and retire himself to his privacy 3. The business whereabout he went required both Doubt What so great need of prayer Our Lord knoweth what we have need of Resp 1. Though he have promised yet will he be intreated for them Ezek. 36.37 2. As man so he saith My Father is greater than I. 3. To teach men Joh. 11.42 Parents know the necessities of their Children yet in all reason they will put them upon their duty to make known their wants Observ 1. Our Lord by his Example reads us a necessary Lesson He went out saith the Text and when we would be vacant and free to the performance of any divine duty the Lord here going out from a mad crew leads us out of the crowd and throng of the world that lies in the evil one he leads us forth from the tumult and madness of the people Observ 2.
is his fear Isa 8.12 13. Reason In regard of the imcompossibility and inconsistency of the fear of God and the fear of men or the world or whatever would stand in campetition with it the intire true fear of God swallows up all other fears in it as Moses's Serpent the Serpents of the Magicians The stream of our affections can be carried but one way if we truly fear we fear nothing else ye cannot serve God and Mammon where this fear of God is we must expect strong opposition from men and therefore they need strong Consolation against the fear of men Nehem. 4.14 encourageth all such the Lord who is great and terrible it is the consolation of the Lord as Nehemiah signifieth But alas I am a worm weak and subject to be trodden upon by every one They who believe even out of weakness they become strong Heb. 11. Among Tola's Sons 1 Chron. 7.2 are Vzzi and Jeriel what are they Tola is a worm weak but Vzzi is strength and courage and his brother is Jeriel that is the fear of God the wise man puts both these brethren together In the fear of God there is strong confidence Prov. 14.26 2. The Lord Jesus our best friend saith yea fear him this consideration brings great weight with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea I say unto you fear him 1. It 's the authority of our Lord if I am a Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is my fear 2. It 's the Doctrine of our only Master even Christ and who teacheth like him Job No man spake as he 3. It 's the counsel of our best friend and shall we not be counselled by our friend by our best friend Reproof This reproves all those who refuse the counsel of their best friend perswading to the fear of God he commands this he intreats this he forcibly urgeth this duty upon us See what the effect of this neglect was among his own ancient people Joh. 11.48 He had raised up Lazarus from the dead as a sign to the Jews that they who should believe in him fear God and work righteousness though they had long been dead in trespasses and sins yet the Lord would raise them if they believed in the operative power of God How reason the Jews Most foolishly and madly if we let him alone the Romans will come and take away our Place and Nation They fear the loss of the Earth and lose Heaven yea and their Land too like the Dog in the Fable he feared the loss of the shadow and lost the substance by crucifying of Christ they lost their Land and Nation Look now into thy self and search diligently whether thou refuse not the counsel of this thy best friend Our God is a God which hides himself by reason of transgression the truth is hid but so far forth as every man departs from iniquity so far forth he understands the truth no farther Hence it comes to pass that whereas few men depart from their sin yet all men pretend to Truth most men contend and strive for their own Tenents and Opinions which they imagine to be Truth And what they cannot prove and make good by Scripture or reason out of Scripture that they will enforce by Clamours by Authority bf the Civil Magistrate by false witness by fighting for it and for it kill and slay one another Thus they dealt with the Protomartyr Stephen Act. 6.9 Our Lord foresaw this well and warns his Disciples who have learned his Truth not to fear them that kill the body and after that can proceed no farther but fear him that is able to cast both body and soul into hell NOTES AND OBSERVATIONS UPON LUKE XXII 25 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he said unto them The kings of the Gentiles exercise lordship over them and they that exercise authority upon them are called benefactors But ye shall not be so but he that is greatest among you let him be as the younger and he that is chief as he that doth serve THe occasion of these words ye read vers 24. There was a strife among them among the Disciples a sad occasion strife is a work of the flesh Gal. 5.20 and therefore unworthy the Disciples of Christ yet there was a strife among them But there is a strife excusable which we call emulation as when men contend which way they may best perform their duty such was that between Paul and Barnabas if well understood Act. 15.39 but this was no such contention but an ambition who should be the greatest a contention ill becoming them who should better have learned Christ and learned of Christ that only lesson he invites us to learn of him Matth. 11. lowliness and meekness Directly contrary to his Doctrine for this contention proceeds from pride only from pride comes contention Prov. 13.10 and tends unto pride 't was who should be accounted the greatest And as it was most unworthy and misbeseeming the Disciples of Christ so most unseasonable if ye consider the time when it was which Matth. 20. tells us was immediately after our Lord had foretold his passion vers 18 19. Then came the mother of Zebedees Children c. and as Luk. 22. relates it after the first institution and celebration of the Lords Supper and his discovery of the traytor Judas vers 21. and that his treason should take effect vers 22. And truly the Son of man goeth as it was determined At that time there was a strife who should be accounted the greatest every way a most unseasonable ambition every way a most sad occasion of the Text. The words contain Precepts of Love and Humility necessary for all but especially directed unto such as he should leave Elders and Rulers of his Church The Precepts are generally two 1. Negative in dissimilitude to the Gentile Kings and Rulers The Kings of the Gentiles exercise Lordship c. but ye shall not be so 2. Affirmative in similitude unto Ministers and Servants and all this is illustrated by the example of our Lord Christ himself He is the greatest among you We may resolve them both into these Divine Truths 1. The Kings of the Gentiles exercise Lordship over them 2. They that exercise authority upon them are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Ye Rulers ye Elders shall not be so 4. He that is greatest among the Rulers or Elders shall be as the younger 5. He that is chief shall be as he that doth serve 6. The Lord Christ is among us as he that serveth those that sit at meat 7. He appeals to them whether is greater he that sitteth at meat or he that serveth These are too many Quaere 1. What kings were these 2. What is it to exercise Lordship 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes or Rulers of the Gentiles Matth. 20.25 The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings is sometimes more largely taken and extended unto inferiour Governours
peace proceed from true and Christian love there would not be that mutual connivence and winking at one anothers sins which is indeed a true hatred of our brother not a love to him Levit. 19. Thou shalt not hate thy brother in thine heart thou shalt in any wise rehuke thy neighbour and not suffer sin upon him And to the same purpose speaks the Apostle Have no fellowship with the unfruitful works of darkness but rather reprove them Ephes 5.11 How little this most Christian duty is practised among us I leave it to you beloved in your most retired thoughts to be considered A like false peace we find maintained among certain Orders and Societies of men for whereas men of like occupation trade and profession of life have mutual commerce and dealing one with other they were at first as I conceive moulded into Societies and Companies and Fraternities for the maintenance and strengthning of love and peace among them And surely the end is good if it proceed from Christian love and aim and be subordinate unto common love and peace but ordinary experience teacheth us that such peace is too brittle and built upon too sandy a foundation to last long for let but hope of gain appear or honour appear of which all or many are alike capable presently covetousness or ambition ariseth with that hope and either of these draws all to it self so that that pretended brotherly love proves indeed but self love and put case that such gain or dignity befall some one or few that one or few contract and draw to themselves the envy of the rest and where there 's envy there 's strife and therefore we find them coupled together Rom. 13.13 1 Cor. 3.3 Jam. 3.14 16. And where envy and strife is there 's no love and peace which are contrary to them And therefore when we see much familiarity seeming friendship manifold expressions of kindness mutually made they have not alwayes Christian love and peace at the bottom for some notable gain accruing to one soon provokes envy and strife in others as when we see dogs playing one would think they extreamly loved one another cast but a bone among them they are presently together by the ears and the reason is evident Simile simili gaudet nisi alterum alteri sit impedimentum Yet these are shews of peace though not the true peace but how fearful is their condition who neither maintain the true peace with others no nor shews of peace no nor suffer peace to prevail with them but oppose it who are so far from maintaining peace with all men if it be possible that if it be possible they break the peace with all men Prov. they sleep not These are the Ismaelites of the time whose hands and mouths are against every peaceable man unquiet and turbulent spirits such an one was Nabal such a son of Belial that a man could not speak to him 1 Sam. 25.17 Yea these are men of such corrupt and reprobate minds that they think the Saints of God who are the only peaceable men in the world the only unpeaceable men as one sober man among a company of drunkards one man in his wits among a company of mad men is reputed by them the only man that 's mad and drunk and if he were removed all would be well all would be in peace they think the case with them as with those Jon. 1. that must have Jonas cast over-board and that they shall have a calm Elias they think is the only troubler of Israel and Amos is such an unsufferable fellow that the Land cannot bear his words Thus Alcimus 2 Macch. 14.6 we may allow that book beloved such authority as we will to an humane story informed Demetrius that those of the Jews which be called Asideans nourished war and were seditious and would not let the Realm be in peace And such false informers I believe there now are who say that the Asideans the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints the merciful the pious the holy the godly ones so the word properly signifieth are the only seditious men and will not let the Realm be in peace and vers 10. as long as Judas Macchabaeus lives it is not possible that the State should be quiet And no marvel they judge so of the Saints of God and his peaceable ones when they judged no better of Christ himself the great peace-maker and the peace it self Joh. 11.28 If we let him thus alone we shall loose our peace the Romans shall come and take away both our place and nation Such unquiet such distempered spirits as these are 't were much to be wished they were either bound to the peace at home or sent abroad to the wars to break their brutish and devilish fury upon such unpeaceable ones as themselves are Vide reliqua in the preceding Notes upon this Text. An Exhortation to the unpeaceable ones that if it be possible they would be peaceable toward the Sons of peace O beloved we are all of us one way or other guilty of this breach of the true peace O let it shame us That the wild beasts of the desart meet with the wild beasts of the Island and the Satyr cryes to his fellow Isai 34.14 that barbarous and brutish men yea the devils themselves among themselves can maintain a peace such as it is among themselves and we who pretend to Christianity who have all our dayes been nourished up with the Gospel of peace who conceive our selves to be the only men who have peace of Conscience and peace with God and we would seem when we come to these solemn meetings though many to be one bread and one body and to drink into one spirit that we who have so many tyes of peace upon us should yet be strangers yea enemies to the true peace with all men when every petty occasion not worth the naming breaks that sacred Bond of Truth and Peace amongst us which is better worth than all the world Scarce any one among us all that thinks he breaks this common peace and happily we now have present resolutions never to break it the Lord strengthen all such pious resolutions But though Elisha told Hazael what a peace-breaker he would be and he protested his firm resolution against it 2 King 8.12 13. yet when occasion was offered him he proved as unpeaceable as cruel as Elisha had foretold And thus I fear beloved maugre our present resolutions for peace that when advantagious occasion offers it self we may then incline to break it The Sea is quiet even as a river while there is no wind stirring but when the wind blows then it proves unquiet then it lifts up the waves then it roars And the wicked is like the troubled sea saith the Prophet Isai 57.20 when it cannot rest whose waters cast up mire and dirt And who is there so inhumane that he is unpeaceable and savage without occasion and provocation the Lion puts not out his talon
these things were not done in a corner Nor was the Gospel a Light put under a Bushel but on a Candlestick yea a Beacon on a Hill which gave light unto all the world for as the Sun howsoever appearing but in one place in the world sends forth the Beams equally unto every part of the whole Horizon and successively compasseth the whole world And as a great voice howsoever uttered in one place yet propagates it self according to the contention of him that speaks alike unto every place which are the resemblances which the Holy Ghost it self makes use of even so the glorious Gospel the Glory of the God of Israel came from the way of the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his voice was like the voice of many waters Ezek. 43.2 Yea there is neither Speech nor Language but their voices are heard among them their sound is gone out into all lands and their words unto the ends of the world Psal 19.3 Rom. 10.18 And surely whether we consider 1. The Gospel it self or 2. The world to which the Gospel came Or 3. God who so disposed of it Great Reason there is that the Gospel should come into all the world 1. As for the Gospel it self it is the power of God unto Salvation And that Salvation is a common salvation Jude 2. And Christ the Saviour of the world and the desire of all nations 2. And the world it self hath need of such a Saviour being in maligno positus lying in evil and altogether lost in it but only a desire of being better or good This necessity the world draws upon it self by sin but the desire is wrought by God by discovering the horribleness of sin the wrath of God kindled by it the punishment due unto it and so the great need of Christ to save us from it Add hereunto outward Judgements which awake and shake the Consciences of worldly men and especially the Colossians in the Text. To which we may joyn one cause more peculiar unto them as Strabo reports the shaking of their City by frequent Earth quakes all which laid together must needs stir up an earnest desire to hear the Gospel the glad tydings of Salvation such a desire as God alone can satisfie and he undertakes so to do Hag. 2.7 For thus saith the Lord of Hosts I will shake the Heavens and the Earth and the Sea and the dry Land and I will shake all Nations and the desire of all Nations shall come See now and admire the fountains in God of so great so universal goodness 1. His admirable LOVE so he loved a sic without a sicut So he loved the world that he gave his only begotten Son that whosoever believes in him should not perish Joh. 1. Perish no he would not that any man should perish 2 Pet. 3.9 No he wills that all men should be saved and come to the knowledge of the Truth 1 Tim. 2.4 2. The LOVE of God the Son who gave his life for the world Joh. 6. and tasted death for every man Hebr. 2.9 enlightens every man that comes into the world Joh. 1. The Lamb of God that takes away the sins of the world 2. Admire his bounty 't is no more included in Judea 't is not from Dan to Beersheba but from the rising of the Sun to the going down thereof 'T is no more true Non talitèr fecit omni Nationi yea now he hath done so unto every Nation and the Heathen have the knowledge of his Law yea and his Gospel too Psal 147. For all the ends of the earth remember themselves and turn unto the Lord Psal 22. so he promised 3. Admire his faithfulness having promised he makes good his Word to all the world yea though all the world were against it This exceeding great LOVE of God unto the world is set off by the foil of envious men and self-lovers who would engross Gods goodness to themselves alone and envy Gods goodness unto the world who shut up the door of his Word his Gospel in Gideons fleece which he showers upon all the earth like the Jews who so envied the Gospel to the Gentiles that they were ready to stone our Saviour when he mentioned the Ninevites the widow of Sarepta and Naaman the Syrian and St. Paul was not worthy to live when once he spake of going to the Gentiles Act. And shall he not make good his Word unto thee who ever thou art who dependest on him 'T is Gods own reasoning He that is faithful in little is faithful also in much And is it not more probable if there can be more or less in God that he that is faithful in much will be faithful also in little 4. Admire his wisdom when Man was fall'n and God in mercy would not utterly reject him he made choice of one People to profess his Law and set them in umbilico terrae the very middle as some judge of the then known in habitable world and of all other places in the world the most convenient for exportation and importation and all manner of convenience into all parts of the world That from Sion as from a centre the Law might go forth and the Word of God from Jerusalem into all the world Isa 2. And being now to convey the Gospel into all the World he made choice of the most peaceable time that ever the Roman Empire had that in those Halcyon dayes Repentance and Remission of Sins might without let be preached among all Nations beginning at Jerusalem Luk. 24.47 And all these Love Bounty Faithfulness and Wisdom were managed and executed by suitable Divine Power and Authority for as those Posts which bare the Letters of Grace unto the Jews from Queen Esther and Mordecai being hasten'd on by the Kings Commandment disposed themselves and speedily finished their course from Shushan into the one hundred twenty seven Provinces Esth 8. Even so these Apostles or Messengers of the Lord according to the mystical intent of that History were dispatched by his Power and Authority Who hath all power in heaven and earth and sent into all the world to preach the Gospel of Grace and peace unto every Creature Mar. 16.15 Behold then the excusableness and justification of God from mans destruction even before the world there is not one part of the world unto which God hath left himself without witness for he affords to all men living a double testimony and witness of himself Both 1. Outward in that he doth good and gives us rain from heaven and fruitful seasons filling our hearts with food and gladness Act. 14.17 2. And inward The testimony of his Law which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts between themselves accusing and excusing one another though they have not the outward Law in Letters communicated unto them And then facienti quod in se est Deus non deest Whosoever walks worthy of these means God is
such a care atttending on it as runs through all our thoughts all our imaginations all our memories all our words all our gestures all our actions all and every of our Professions and Trades such an universal care lies on every Believer to maintain good works why it is his business O Beloved Are we thus mindful Are we thus careful of our greatest business to maintain good works I know well I shall be answered alas I find continually such rubs in the way of life so that when I would do good evil is present with me It is a necessary Precept given by the Lord and his Apostles Pray continually its necessary for prevention of evil works and for the maintaining of good works 1. For the prevention of evil works Epb. 6. after all the Armour Verse 18. Praying always with all prayer and supplication in the Spirit and watching thereunto with all perseverance The Devil like a roaring Lion goes about seeking whom he may devour 1 Pet. And he hath a party within us even the Harlot iniquity which hunts for the precious life Prov. 6.26 There is no doubt but all the power of the enemy will be raised against us when we stand forth to maintain good works But among all other the Devil makes use of two principal Engines Force and Subtilty and when he prevails not with one of these he makes use of the other Examples are obvious Ezra 4.2 The adversaries of Judah and Benjamin first insinuate themselves they would build with Zerubbabel and Joshuah c. when so they cannot effect their purpose they hire Counsellors against them c. Ver. 5. complain to King Artaxerxes And when Sanballat and Tobiah could not deride and mock Nehemiah out of his building they endeavour to fright him out of it Neh. 4.1 to 8. We are not ignorant of his devices for it is his old plot when the roaring Lion perceives his Skin will not prevail to terrifie us from edifying our selves and others then he takes the Foxes Skin These were two notable enemies that Israel met withal when they travelled toward the holy Land Sehon King of the Amorites who dwelt at Heshbon and Og the King of Bashan Numb 21. Deut. 2.26 But what are these to us Sehon is he that treads down and roots up he is said to be King of the Amorites the great talkers he dwells at Heshbon in the cogitations and thoughts and there he hinders the good thoughts and cares of Israel in making progress towards the Holy Land But the Lord delivered Sehon King of Heshbon into the hands of Israel Verse 33. yea the Lord destroyed Zanzummim Verse 20.22 even the huge Giant-like evil thoughts so Zanzummim signifieth prava cogitantes those evil thoughts which hinder our thoughts and cares of maintaining good works The weapons of our warfare bring into subjection every thought unto the obedience of Christ 2 Cor. 10. When Sehon King of Heshbon prevails not when violence and force when treading down and rooting up cannot hinder our good thoughts and cares then the Devil useth derision and scoffing that thereby he may discourage us from our well doing that 's Og which is subsannatio scoffing and jeering tending to bring the Israel of God to reproach and shame that 's Bashan but the Lord saith to Believers fear him not for I will deliver him and all his people and his land into thy hand Deut. 3.2 For so the promise is general Whosoever believeth in him shall not be ashamed 2. For maintaining good works Doing good is compared to sowing Seed Gal. 6.7 8 9 10. which is a continued act Eccles 11.6 Patient continuance in well doing Rom. 2.7 Good works must be rooted in the heart whence they grow up and proceed Luke 8.15 That on the good ground are they which in an honest and good heart bring forth fruit with patience Now the preparations of the heart and the answer of the tongue is from the Lord Prov. 16.1 Thus the Lord is said to have made every Plant of the Field before it was in the earth and every herb of the Field before it grew Gen. 2.5 The predispositions of the mind and heart those plants of our Heavenly Fathers planting they are not of mans setting The Lord doth fit us and dispose us and make us perfect to every good work The old Manuscript hath in every good word and work to do his will Hebr. 13.21 And accordingly the Apostle there prays The Apostle saw among the Cretians and foresaw that there would be among other nations such people who would very hardly be perswaded to believe this Divine and most certain truth That they who have believed God should be careful to maintain good works and therefore he lays such weight upon it that he affirm it constantly he interposeth his authority I will that thou affirm constantly and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying c. and all little enough for as for the Cretians the Apostle S. Paul had an hard task c. Vide Notes in Titus 2.11 As for other nations who sees not with what difficulty men are perswaded that the good works commanded in the Law of God are possible which howsoever it be most true yet is there no Divine Truth so much opposed as this and that by all sorts of Christians c. See Notes in Jam. 1.22 This shews the irrefragable and undeniable truth of God so that even the sober Heathen yea wicked men set to their seal that God is true Thus Lycurgus and Numa Pompilius fathering their Laws upon a Deity they were held to be true and faithful and the people were most obedient unto them Yea the Chief Priests and Elders of the people though enemies to Christ and his Doctrine yet were convinced by their own reasoning that if it came from God it must be true such a Dilemma they put upon themselves Mat. 22.25 If we shall say from heaven he will say why did you not then believe him if of men we fear the people Exhort Let us endeavour after the like faithfulness that whatsoever we speak be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever we do we do faithfully 3 Joh. if we believe God who is the Author of this faithful saying Let us every one be careful to maintain good works our own lives will speak it whether so or no. 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed God be careful to maintain good works The words contain St. Paul's charge to Titus wherein we have 1. The Precept given him in charge that he affirm constantly 2. The Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volo I will that thou affirm c. Accordingly the words have in them these two things 1. Titus must affirm constantly that they who believe maintain good works 2. St. Paul wills that he affirm these things constantly 1. Titus must affirm these things constantly That they who c. The word we render
true nihil est tam ratione firmum quin vi rationis infirmari potest and therefore divine doctrine is propounded to our saith that it may be of Grace Rom. 4.16 And that our obedience of faith may be finally resolved not into uncertain Reason but into the Truth Faithfulness Power Mercy and Love of God And therefore Aquinas having brought ten substantial Reasons to prove the Creation of the world yet saith he I will not relie on these but rather on the sure foundation of our faith where it is said By faith we believe that the worlds were made by the word of God Hebr. 11. Observ 3. The word is to be done not some part of it See Notes in Jam. 1.22 Observ 4. Christian Religion is practice See ubi supra Exhort O ye who believe God be careful to maintain good works 1. They are profitable unto men 2. Conducing to faith and the end of faith 3. They are the end of our Creation 4. They are for the glory of God It is the Ministers duty to press urge and inculcate often and often this point of doctrine unto those who have believed God so St. Paul 1 Cor. 7.19 Circumcision is nothing c. but the keeping the Commandment Gal. 5.6 but faith which worketh by love and 6.15 but a new Creature St. James spends most part of his second Chapter upon this Argument And St. Peter 1 Pet. 2.12 2 Pet. 1.1 having mentioned the best faith and the highest degree of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet v. 5. Besides this giving all diligence add to your faith virtue to virtue c. hereby they shall not be barren v. 8. without these they are blind v. 9. hereby they get assurance of their calling and election v. 10. So it is in the V. L. Satagite ut per bona opera certam nostram vocationem electionem faciatis And Robert Stephen cites three Greek Copies wherein are read these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by good works make your calling and election sure yea v. 11. By these an entrance is administred unto us abundantly into the everlasting kingdom c. v. 12. I will not be negligent to put you alwayes in remembrance of these things v. 12 13 14. And as if he had not been yet careful enough v. 15. I will endeavour saith he that ye may be able after my decease to have these things alwayes in remembrance It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NOTES AND OBSERVATIONS UPON The Epistle to the HEBREWS And first on the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 INtending through Gods assistance to read upon this Epistle to the Hebrews I shall take the Inscription of the Epistle for the Argument of my present Discourse And therefore I think it very expedient to premise and answer some Queries As 1. Whether this Epistle be Canonical or no 2. Who was the Author or Pen-man of it Which if we shall find further 3. Why he did not prefix his name 4. Whether this Greek copy be a translation only or the original tongue wherein it was first written 5. I shall give an account what principally moved me of all other holy Scripture to pitch especially upon this Epistle And these I think very needful to be understood by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preface for the particular opening of this Epistle 1. Whether this Epistle be Canonical or no It was questioned by some because it was not received by the Latin Church as St. Jerom tells us upon Esay 6. I shall endeavour to clear this doubt two ways 1. By Anthypophora 2. Directly 1. By Anthypophora counterpoising and ballancing one Authority by another For if we will be sway'd by Ecclesiastical Authority if any should doubt of this Epistle whether Authentical and Canonical or no because the Latin Church doubted of it we have other Authority sufficient not only to ballance but to preponderate and weigh down the Authority of the Latin Church For 1. The Greek Church did ever receive and acknowledge it for Apostolical 2. All the Reformed Churches at this day with one unanimous consent admit and approve the same as Divine and Canonical 3. The Latin Church its self hath now for many hundred years received and embraced it as Canonical and Apostolical But grant it had not yet should it no more infringe the Authority of this Epistle that the Latin Church for a time doubted of it than it disables the credit of the Revelation of St. John because the Greek Churches for a time did not admit it as Canonical But so much for our first Answer 2. A second is Direct and taken not from the Authority of men from which neither this nor any Scripture hath much dependance The insita argumenta as they call them sufficiently prove this Epistle to be Canonical They are these 1. The Power and Majesty of the holy Ghost speaking in this Epistle 2. The Divineness and Heavenliness of the Argument or Subject 3. The Heavenly Mysteries opened in it 4. The Concordance and Harmony of it with other prophetical and apostolical writings 5. And specially the magnifying the person and offices of the Lord Jesus These may sufficiently evince whence this Epistle came And to these we may add the Testimony of Fathers and Councils of which anon Take notice what is the Touch-stone and way to try the doctrine whether it be of God or no. Colours are tryed by Colours c. Take notice of the boldness of men in denying their consent unto Gods Truths Luther Epistola stromata like the Pictures under Houses make sowre faces as if they supported the building So doth the Church of Rome Take notice how far forth the Church may be credited in giving Testimony to the Scripture 1. So far as it 's obedient Otherwise how comes it to be a Church 2. Only as by way of Introduction as the woman of Samaria gave testimony of Christ Joh. 4.39 Because the Author and Pen man of this Epistle is not named as in the front and close of other Epistles some dispute hath risen thereabout And this was a secondary ground why the Canonical Authority of this Epistle hath been questioned for the satisfying of this doubt and further satisfying the former It may be answered 1. That the Author of the Book of Judges Ruth and Job in the Old Testament as also of the Books of Kings and Chronicles are not certainly known yet the Books themselves are not for that reason once questioned because the Spirit of God is relucent in them as here it is 2. This Epistle hath been confirmed unto us by the Authority of the Nicen Laodicean and Carthaginian Councils But as for the dispute touching the Author True it is that some have ascribed this Epistle to Clemens mentioned Phil. 4.3 And indeed Clemens hath written two Epistles to the Corinthians which are mentioned by many of the Ancient Fathers and divers quotations and testimonies there are taken out of them by the Fathers But the Epistles
calls them luces intellectuales 3. He makes i. e. producit or else promotes as the Lord made Moses and Aaron 1 Sam. 2.6 He made twelve Mark 3.14 I have Created him for my Glory I have formed him yea I have made him Isa 43.7 The word here may be understood both wayes 1. He made those whom he used as Messengers Spirits Or 2. He advanced Spirits to the dignity of being his Messengers and both are true and why should any truth be lost Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Lord sometimes hides himself Deus latens sometimes reveils himself Deus patens so the several emanations by the Angels are fitted unto these Two 1. First he hides himself so he hath subtle Spirits 2. Secondly he reveils himself and so he hath fire and light his Ministers as flaming fire Δ The Unity is identity or oneness and singularity the Angel alteritas or compounded of two as the Pillar before the Israelites consisted of a cloud and fire the cloud or air a bodily instrument therein receiving the fire and light This sometimes is called an Angel as a Creature Exod. 23.20 Sometime the Lord himself as the Creator in and with it Exod. 13.21 The Lord before them in a pillar of a cloud Deut. 1.33 The several truths contained herein are these 1. The Lord makes his Angels Spirits 2. He makes his Ministers a flame of fire 3. He saith this of the Angels who makes c. 1. An Angel is a Power or powerful essence intermediate or middle between God and inferiour Nature by which such works are wrought in the Creatures which their Nature either could not do or could not so do middle between the Unity of the Deity and the composition of the Creature as duplicity is between one and three Δ It is called an Angel or Messenger because sent and commanded to reveil the will of God to Men. 2. They are called Spirits in regard of their existence or essence and their similitude and likeness because their consistence or substance is pure and subtil and clear whence Dionysius Areopagita calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as most clear mirrours or pure glasses reflecting and conveying the Divine Light from God unto men 2. In similitude unto the most subtil bodies known to us So he makes his Angels Spirits winds i. e. ut supra The Angels are Good of light of God and Evil of darkness of Satan 3. Of what kind of Spirits good or evil Gods or Satans Angels is this to be understood Surely both That we may the better understand this we must know That God alone is the one and only worker of all things Isa 44.24 I am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my self Dan. 4.35 Ipse juxta voluntatem suam facit in the army of heaven and among the inhabitants of the earth and none can stay his hand and say what dost thou In him we live and move and have our being our being intellectual The Spirit of the Almighty gives the man understanding Job 32.8 our sensitive-faculty in whom we move our vital faculty He it is who quickneth all things 1 Tim. 6. He is the actor and worker in our vital and animal faculties In him we live and the breath of the Almighty hath given me life Job 33.4 whence we conclude Operatur omnia in omnibus 1 Cor. 12. He is the fountain of all being and actions Alpha and Omega the beginning and the end Now God the Father worketh all things by his Eternal Coessential Word who is that great Angel of the Covenant Psal 33.6 By the Word of the Lord were the Heavens made and all the host of them by the breath of his mouth This is that universal Agent who worketh in all inferiour Agents whom Plato understood by the Soul of the world who is the only begotten of the Father by whom all the Creatures in Heaven and Earth are made 1 Cor. 8. To us there is one God the Father of whom are all things and one Lord Jesus Christ by whom are all things More specially for evil Angels we read that the Lord makes use of them Psal 78.49 He sent evil Angels among them by these he afflicteth and chasteneth his Saints Job 1 16-16 by these he smites his enemies The Reason why the Lord makes his Angels Spirits is from the consideration of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that supreme Authority of the highest God who worketh all things in all things for whereas there are two wayes of working 1. One befitting our humane weakness when we must put to our hand otherwise the work will not be done 2. The other when by our command or intimation or word the business is done so that by how much every Agent is more powerful by so much his way of working is more absolute Hence it is that since the Father does all things by his Son the Father and Son by the Angels both in Heaven and in Earth the Son is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. That word by which all things were made Dixit factum est Let there be light and it was light Hence it is that when God is said to say or do any thing in the Old Testament the Chaldee Paraphrast adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore Hos 1.7 Servabo I will save them by Jehovah their God Chaldee Paraphrast I will redeem them by the Word of the Lord your God This is that great Angel of the Covenant in whom God the Fathers Name is Exod. 23. 2. Another Reason is in regard of the Angels which are instrumental unto the great and sole Agent unto whom by how much one draws nearer than other by so much it 's the more serviceable quick and expedite and ready to comply with the commands of the Supreme God 3. In regard of Man and his Sanctification Preservation and Salvation The will of God is the mans Sanctification 1 Thess 4. and Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Niss Summa voluntatis Dei the whole summ of Gods will is the salvation of men Tertul. And the Angels do his pleasure Psal 103. Consol To the holy ones of God He makes his angels spirits i. e. quick expedite and ready to help and succour all his Saints Prov. 16.4 The Lord hath made all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for himself or as the Chaldee Paraphrast for him that obeys him God hath made even the Angels themselves Spirits for their aid against all evil He that dwells in the secret place of the most high shall abide under the shadow of the Almighty He who dwells in God and works all his works in God Joh. 3. Such an one is safe at home and safe abroad Unto such an one speaks the Psalmist Psal 91. vers 11. He shall give his angels charge over thee to keep thee in all thy ways O what a precious thing is an obedient
Author of eternal Salvation Phil. 3.20 He is the true Josuah who gives us the possession of the holy Land and the true promised Rest Observ 1. The high Dignity of the Lord Jesus Christ to be a Priest was a name of honour And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well a prince as a priest Potiphera priest or prince of On whose daughter Pharaoh gave to Joseph when he endeavoured most to honour him Gen. 41.45 For Kings of old thought it their greatest honour to be employed about Divine Matters which is the Priests business So Melchizedech king and priest Their authority was so great among the Romans that the Emperours suspected them and feared their own power would be eclipsed by them so that they took that honour to themselves whence the Emperour of Rome was likewise Pontifex Maximus Josephus tells us in his life that the Kings and Priests Tribes married interchangeably one with other whence the blessed Virgin of the Tribe of Judah calls Elizabeth her cousin who was of the Tribe of Levi. How honourable then were the Priests and amongst them the high Priests but how much more honourable was Christ Jesus that high Priest who was not an high priest of good things present and visible but of good things to come and things invisible for the good things that are not seen are eternal How much more honourable he who is high priest over the house of God Heb. 10.21 He to whom the father hath given power over all flesh John 17.2 Exhort Consider the Ambassadour of our profession Christ Jesus receive him as many as receive him to them he gives power to become the sons of God Joh. 1. To receive him is to believe on him He is an Ambassadour that great extraordinary Ambassadour and is not without his Letters of Credence Moses the Lords Ambassadour by whom God spake he wrote of Jesus Christ yea the whole Scripture testifieth of him 2. Christ Jesus is the high priest of our profession 1. We must remember what our profession is as hath been shewn in the former point 2. What a Priest and what an high Priest is confer Notes on Heb. 2.17 3. How Christ is said to be the high priest of our profession There are two great and honourable names Apostle and high Priest The high Priest in the Old Testament the Apostle in the New and the Lord Jesus Christ hath them both in eminency Whence holy Anselme tells us that St. Paul forbare the name of Apostle and would not stile himself by that title in this Epistle because he was to give it unto Christ ye have heard of that title how well it agrees to Christ come we now to the other of high Priest 3. Christ Jesus is the high Priest of our profession This will appear from this he is an high Priest compare Heb. 9.11 2. the parts of his Priesthood and the execution of them for so Christ Jesus not only taught and teacheth the doctrine of Faith and Christian Religon as I have shewn which he did and doth as an Apostle and high Priest But he also confirmed the truth of it by the sacrifice of himself which is the first part of the Priestly Office So that as he is the Author of our faith and profession of it So likewise he is the finisher of it and that both in himself and in us 1. In himself being the high Priest of good things to come Heb. 9.11 He believing those good things and hoping for them which appeared not which is that Faith which our Apostle defines Heb. 11.1 He first published and taught those good things to come both by word and example of life and in defence of that Faith Religion and Profession as the high Priest of it he offered himself up unto God 2. He consummates also that Faith and profession of Faith in us 1. By propounding himself the object of it unto us And 2. By eliciting from us the Act of Faith 1. He propounds himself the object of it This is done to those who have already believed the Father and have been in good measure obedient unto his Law unto such the Son reveils himself Joh. 14.21 And unless we thus understand the word it will be hard to know how our Saviour satisfieth the question moved vers 22. Why to us and not unto the world because the world obeys not the Word nor loves the Father or Son Therefore because ye keep his word therefore the Father and Son love you c. 2. The Lord Jesus also elicits from us the Act of Faith inwardly propounding himself as the object of that Faith and enclining us to believe Thus he perswades the heart and thus Faith is the gift of God Ephes 2. Thus the Lord Jesus Christ is the high Priest of our profession by sacrificing himself and arming us with the same suffering mind He is also the high Priest of our profession by the second part of his office his intercession Rom. 8.34 3. The Lord is the high Priest of our profession by performing also the third part of his office of Priesthood Acts 3. ult Reason See Notes on Heb 9 11. Observ 1. He who is sent of God to teach men and to be as it were an Apostle unto them he ought also to be a Priest unto them he ought himself so firmly to be perswaded of the doctrine he teacheth that he will be ready to sacrifice his life in defence of it So did our Lord he was both the Apostle and high Priest c. Such an Apostle and Priest was St. Paul to the Philippians Phil. 2.17 If I be offered upon the sacrifice and service of your faith c. The Philippians were believers and were taught by Paul to offer up spiritual Sacrifices unto God and accordingly were made Priests unto him This is meant by the Sacrifice of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their offering it up their ministry And because the Sacrifices were wont to have their Drink-offerings the Sacrifices being a Feast wherein man communicated with his God The Philippians offered themselves as the Sacrifice and the Apostle professeth he should be glad if his blood should be poured out as a drink-offering as Christ was an Apostle in teaching and a Priest in sacrificing himself for us So as St. Paul had been to the Philippians first their Apostle he was content to be their Priest also Observ 2. The wonderful humility and lowest condescent of the Lord Jesus though the high Priest of our profession he stoops to the very lowest part of his office himself even to the purging of sin he does not make expiation by a substitute or proxy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. By whom the believers obtain their high Offices c. Observ 4. whereas our Lord Jesus Christ is called the high Priest of our profession and Aaron and others were called high Priests it implys orders and degrees in the Priesthood as no doubt there were as we find high