our great God and Saviour Jesus Christ See Notes on Gen. 11. He becomes all things to all men that by all means he might win all unto his love though few very few return to him reciprocal affection It is the Lot which his friends the true Ministers of the Word inherit with him and after him as St. Paul tells the Corinthians 2 Cor. 12.15 I will most gladly spend and be spent for you the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for your souls though saith he the more abundantly I love you the less I be loved for he came among his own and his own received him not Whence they are justly reproved who arrogate their great friends common Love which he extends to all his friends unto themselves only who impropriate the friendship of God unto their own strait laced company and no other Are there not in his Fathes house many mansions Hath he not other sheep that are not of this fold Joh. Are not they who fear God and work righteousness in every nation accepted of him A Picture looks indifferently at all and the Image of God who is the Son of God looks at all indifferently and would have all men be saved and all to come to the knowledge of his truth that all might know his Counsel and do his Will and be friends of God and is thine eye evil because God is good His friends are all Philadelphians Dehort Provoke not the Lord to kill us with those actions wherewith we go about to please him Observ God not named here nor Rom. 8.11 lest frequent use render it less venerable for that reason not named in the whole Book of Esther his providence preservation and government of his Church wonderfully declared his name being not often mentioned by the Jews he would that rather his being and works should be known than his name in our lips We learn by the same omission not to call our selves too often by the names and titles of Gods people but rather let our lives and actions speak what we are and whose people we are Observ Even the friends of Jesus Christ must fear God and fear Jesus Christ Jus reverentiale remitti non potest In the affirmative part we have 1. a Preface to the Precept 2. the Precept it self The words are a description of God the Judge an Emphatical inculcation and repetition of it according to his power and sovereignty and have in them a greater energie and vehemency than if we named him In them 1. we have a description of the Judge 2. A precept to fear him and a repetition of that precept all which we may resolve into these several Divine Truths 1. The Lord killeth 2. When he hath killed he hath power to cast into hell 3. Him we ought to fear 4. Yea I say unto you saith our Lord fear him 1. The Lord killeth The Lord may be said to kill either in regard of the divers 1. Ends of his killing 2. Ways and means of his killing 1. In regard of the divers ends of killing so the Lord either kills that he may save for as our best friend was put to death in the flesh but quickned in the Spirit 1 Pet. 3.18 even so must all his friends for his sake and for the enjoying of him who is our life we are killed all the day long But thus the Lord kills that he may save for so we perish not in death but arise from the dead and Christ gives us life Eph. 5. As dying and behold we live 2 Cor. 6.9 Of this we shall have some use in the handling of this point But the other killing is here principally meant The Lord kills that he may destroy for that which we have here after he hath killed he hath power to cast into hell Matth. 10. It is he is able to destroy body and soul in hell 2. In regard of the manner of killing The Lord kills 1. immediately 2. mediately 1. Not that absolutely the Lord useth no means in taking away the life but that oftentimes he himself is said to kill and the means are not named Thus Gen. 38. The Lord slew Er vers 7. and vers 10. The Lord slew Onan also Thus the Lord killeth and maketh alive 1 Sam. 2.6 2. He may be said to kill mediately when he useth any notable means whereby he takes away the life as those four notable judgements 1. the sword 2. the famine 3. the noisome pestilence and 4. the noisome beasts which are all of his sending Ezechiel 14.21 Zephany 2. ye shall be slain by my sword And thus sometimes the Lord delivers one man into anothers hand who kills him Exod. 21.13 for this reason he names himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because he hath all power all plenty of good and all authority to bestow it but also because as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Judge the judge of all the world he hath soveraign Authority to punish and so he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And accordingly Isai 13.6 Howl ye for the day of the Lord is at hand it shall come as a destroyer from the Almighty Reason He hath the sovereign power over soul and body they are both his creatures he is Dominus vitae necis The source and fountain of all authority am I a God to kill and make alive 2 King 5.7 He gives authority and power unto all chief Governours for rhe Majesty that God gave Nabuchadnezzar all People and Nations and Languages trembled and feared before him whom he would he killed c. Dan. 5.19 Pilat saith as much to our Saviour Joh. 19.10 Knowest thou not that I have power to crucifie thee and have power to release thee Jesus said Thou couldst do nothing unless it were given thee from above all power therefore is radically and originally in God himself In a great house much more in a City and Kingdom many things are done without notice of the Governour but it is not so in regard of God the Judge of all the World whatever good or evil is done or befalls it s not only by the power and knowledge but also by the guidance and ordering though not always by the approbation of the Lord our Governour Thus there is no evil in the City which the Lord hath not done Amos 3.6 it s rightly conceived by all who consider the Context that the malum paenale the evil of punishment is principally to be understood Howbeit the Lord permits i. e. he doth not hinder that which is truly evil the evil of sin for if he permitted it not if he suffered it not to be it could not be because there is no evil that is infinite and therefore it 's limited by the infinite power of God Thus he is said to make peace and create evil Isa 45.7 and he hath his instruments whereby such evil is brought to pass as the lying spirit in the mouth of the Prophets 1 King 22.22 And by his
thus Act. 4.26 The kings of the earth c. who were they Herod and Pontius Pilate vers 27. Herod was a King indeed but Pilate was only a Roman President as St. Peter distinguisheth them 1 Pet. 2.13 such the Apostle calls the Princes of this world 1 Cor. 2.8 Yet here the word is largely understood such Kings such Presidents such Princes the Disciples hoped to be when Christ should restore the kingdom to Israel But why is it said Kings of the Gentiles This was in contradiction to the Kings of Israel whose rule of reigning ye find Deut. 17. 2. What is it to exercise Lordship or Dominion The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to have Power or Dominion and was not this lawful if they had Power and Dominion might they not exercise it otherwise to what end had they it if they might not use it Quid mihi Dominium si non conceditur uti pardon the Verse And if they might use their power why might not the Rulers in the Church do so why might not they use their power Harmony of the Scripture is the best Commentary the parallel Matth. 20.25 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as we may express it in our English to Lord it to Domineere to be Imperious not simply Rule over but to Over-rule The like we may say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Matth. 20.25 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abuse their Dominion they who abuse their Power and rule according to their own lust and pleasure and not according to the rule of Justice or for the benefit of those they rule These were notwithstanding called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth as we turn it Benefactors and it answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is bountiful and beneficent and signifieth Princes who ought to be such Psal 113.7 he sets him with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes and 47.10 Excellent speech becomes not a fool much less do lying lips 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince a Benefactor Prov. 17.7 so 19. Job 12.21 It 's a name we see common to all Princes they are called Benefactors so that this was not proper to the Caesars the Roman Emperours who were so called though they ill deserved it Thus did the Kings of the Gentiles they lorded it they domineered they were imperious they over-ruled the people all must serve their profit their pomp and their pleasure they had no rule to rule by but their own unruly will Stat pro lege pro ratione voluntas Samuel describes their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 8.11 All histories are full of their tyranny and oppression their griping and covetousness their pride and ambition their sensuality and voluptuousness for a taste let any man read Suetonius's relation of the Twelve Caesars Qui eadem libertate scripsit qua illi vixerunt yet these notwithstanding would be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was more fit for their Ptolimeus who succeeded Philadelphus King of Aegypt who for his many good deeds to the Cities of Greece was Sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Benefactor These were the Kings of the Gentiles thus they exercised Lordship and Authority so that what the devil said Mat. 4. That the kingdoms of the earth were given to him might seem to have some truth in it Whence comes this but from self-love arrogating all to it self an high opinion of a mans own self and his own proper excellencies and contempt of others Surgit animus cum potentia this evil mind armed with power what mischief will they not do They practise wickedness because it is in the power of their hand Mich. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and where there is power there will not opportunity be wanting which is magna peccandi illecebra nor ever were there wanting such as would flatter them that all they did was just and if these were wanting the great Abaddon and Apollyon whom they served would administer all unto them Since therefore the Kings of the Gentiles had such an evil mind such an unlimited power such an uncontroulable will such opportunity of offending and parasites to applaud their doings and no Grace to restrain them these all laid together may suffice for a reason of their unreasonable abuse of their Dominion and Authority and of those under them Observ Even the evil men yea the worst of men desire and affect the titles of honour due to the best of men Saul would be so honoured before the Elders of his people 1 Sam. 15.30 Caius Caligula the very worst of all the Roman Emperours would have the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactor saith Philo Judaeus which of all other he least deserved And the Churle would be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Benefactor Isa 32.5 though a name most contrary to his nature The malefactors and evil doers of all kinds would yet be called well-doers and benefactors 3. The Disciples of Christ the Rulers among them must not be so These are characters of self self-love self-conceit The Disciple hath denied himself otherwise he is not a Disciple Luk. 9. how much less an Elder a Ruler surely a Ruler must not be so He must not strive no the servant of the Lord must not strive c. 2 Tim. 1.7 He must not be proud one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-pleaser Tit. 1.7 he must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuse his authority to the hurt or disparagement of those under his government He must not seek for his own profit honour pleasure ease in the flesh He must not tyrannize over his brethren St. Peter exhorts the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.1 2 3. Remember thou art Rector non Raptor non Destructor non Tyrannus Dispensator non Dissipator vel Vsurpator Tutor non Devorator Bernard Not domineering not lording over the flock Ezek. 34. He must not desire to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not tyrannizing over the judgements of men to bind them to be of our opinion in every thing Dionysius the Tyrant had made obscene and absurd verses and because Philoxenus commended them not he sent him to the Quarries The flock is not ours but Gods 1 Pet. 5. and our duty is not to force them to us or our opinions but to lead them to Christ This I speak the rather because of divers Opinions that I know are among us which while they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.6 hold the head Col. 2.19 they may be tolerated Nor can any man possibly force another nor any man himself to think otherwise than he doth it is God that perswades the heart he perswades Japhet and is the author and giver of faith Eph. 2. and therefore the Apostle Rom. 14.5 Quilibet abundet sensu suo let every man be fully perswaded in his own mind And therefore as for examination touching every mans faith whereof every man is bound to
good name among men 2. As the will of the Lord is that no man should say to his Brother Racha so neither is it his will that any man should receive such an evil report of his Brother Exod. 23.1 Thou shalt not take up or receive a vain report 3. If to be called Racha be thought worthy of the Judgment and that he be liable to it who saith so to his Brother how much more liable is he unto the Judgment and worthy of it who is Racha who is a vain man 4. Whosoever shall say to his Brother Racha shall be liable to the Council These words contain the penalty due to the second breach of the Law viz. to be liable to the Council And what is the Council The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is common to all Sessions of Judges as well to that of 23. and of that three Judges as that of 70. or 72. which is here to be understood As the twelve Sons of Jacob gave names to the twelve Tribes as also the Heads and Princes of those Tribes and afterward the like number of Apostles was appointed by our Lord who had promised to judge the twelve Tribes of Israel So in memory of the LXX Persons who came with Jacob into Egypt Gen. 46.27 They ordained so many Elders and Governours over them and afterward our Lord sent forth the like number of Disciples Unto those seventy Elders the Lord sends Moses Exod. 3.16 and he reported the Lord's message unto them Exod. 4.29 Unto these Moses by the advice of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognizance Exod. 18.22 Afterward when Moses complained of his burthen the Lord himself ratifies the Counsel of Jethro and commands Moses to take seventy Elders whom he enabled with the Spirit of Judgment Numb 11.16 This Sanhedrim or highest Council consisted of Priests Levites religious and devout Israelites as appears 2 Chron. 19.8 This Council judgeth of all causes divine and humane civil and capital Reason The spiritual Judge looks at the root of bitterness which is envy pride anger impatiency c. He looks at the fruit growing or like to grow from this root of bitterness this root bears gall and wormwood even bitter words He looks at the direful issue of wrath even death it self Psal 57.3 He shall save me from the reproach of him that would eat me up swords are in their lips Psal 59.7 I have reserved a doubt here to be answered which was proper in part to the former point but here it may receive a more general satisfaction 1. Whether he who was angry with his Brother were liable to the Judgment or who saith Racha to the Council It may be doubted because jus gladii the power of putting Malefactors to death was taken away from the Jews by the Romans according to that of John 18.31 It is not lawful for us to put any man to death Josephus tells us that when Festus was dead Ananus the High Priest called a Council before Albinus came to be President of Judea and cited James the Lord's Brother and many others whom he condemned to be stoned to death But for this he was accused before Albinus the Governour because he called a Council without lieve of the President Now if the Council might not be called without lieve obtained of the Romans how much less might any man be put to death by Authority of the Council Yea the Jews themselves confess that forty years before the Second Temple was destroyed all power of judging criminal and capital causes was taken from the Jews All which if true how then saith our Lord that he who is angry with his Brother shall be liable to the Judgment and whosoever shall say to his Brother Racha shall be liable to the Council How could this be true when our Lord spake this When the power of judging and sentencing all capital offenders was now taken from the Jews I answer some go about to satisfie this doubt by saying that although the power of judging capital causes were taken from the Jews yet the manner of Judgment was well known out of the Law Deut. 16.18 and other places and the practice of it This answer I conceive no wayes satisfieth the doubt for our Lord doth not tell them only of what was past but warns them of the danger to come Nor doth our Lord go about to terrifie his Disciples with inania terriculamenta causeless fears and scare-crows No our Lord here saith That he that is angry with his Brother without a cause shall be guilty of the Judgment and he who shall say to his Brother Racha shall be liable to the Council Hereby our Lord warns his Disciples that although all civil power were taken from the Jews of judging criminal and capital causes yet there remained a spiritual power of judging and condemning wrath and reproaches proceeding from wrath as murder Yea by these very words our Lord doth constitute a Spiritual Judicature in his Church for otherwise it cannot be shewn what Judgment or what Council the angry man and he who calls his Brother Racha shall be liable unto Doubt 2. But it seems our Lord forbids any such power of judging or ruling among his people Matth. 20.25 26 27. Answer Here is utterly a mistake Our Lord by these words doth not take away Superiority of one over another or Spiritual Judicature since he is the God of Order and the Supreme Judge But he forbids such abuse of power as was among the Gentiles They abuse their power and authority over others looking only at their own Soveraignty without aiming at their good whom they rule This is understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to exercise dominion and to exercise authority whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition imports the abuse of dominion and authority Obs 1. Take notice from hence that there is or ought to be a Spiritual Judicatory a power of judging spiritual things in the Church of God How doth this follow Surely undeniably for if whosoever is angry with his Brother without a cause be liable to the Judgment and there were then no Civil Judicature Our Lord by these words necessarily supposeth a Spiritual Judicature unto which every one who is angry with his Brother without a cause is obnoxious and liable Otherwise our Lord the Judge and great Governour of his Church should be wanting to his Church in a matter of the greatest moment such as a power of judging spiritual things is such as Government is in the Church 2. There are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things as rash and unadvised anger The Apostle tells us that the spiritual man judgeth all things i. e. all spiritual things whereof he is a competent Judge Why then is there not such a Judgment such a
Heaven In the which we have 1. The substance of the Prayer c. 2. The adjunct Seal of it 1. In the substance of the Prayer we have 1. The Petions 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reason Unto every one of the Petitions is to be added the Command of so praying As for the Petitions themselves they contain a most absolute and perfect Prayer for if we pray as we ought we cannot Petition for any thing but it 's summarily comprised in these words for whereas Prayer is the interpreter of our hopes and desires with our God We can pray only for these things lawfully which we can hope for and lawfully desire of our Lord. Now in this Prayer which we call the Lords Prayer not only 1. All things are petitioned for which we may lawfully desire and hope But 2. The order also wherein we may desire them So that by this Prayer not only our understanding is informed what we ought to pray for but also our affections are hereby set in their due method and order wherein we ought to put up our Petitions unto God for it is manifest unto every reasonable man that naturally the end is desired before the means conducing to that end we desire Health first then Physick as a means to recover our present health Now God is the Chief Good and the Vltimate and Last End and toward him our desire tends 2. wayes 1. As we will and desire his Glory 2. As we desire to enjoy him and to be partakers of his Glory The former proceeds from that Love wherewith we love God in himself The latter from that Love wherewith we love our selves in God and according to this method we shall find that the Petitions are ordered in this prayer 1. Therefore we pray for God's Glory 1. Hallowed be thy Name This sanctification and hallowing of God's Name we cannot attain unto unless we be partakers of his Kingdom Therefore we pray 2. Thy Kingdom come This Kingdom of God cannot come unto us unless we be fitly disposed for the receiving of it which is done by means 1. Per se and properly disposing and fitting us thereunto or else 2. By accident 1. Properly we are fitted hereunto either 1. Directly and principally by means whereby we directly obtain the end and that is by obeying our God And so we pray 3. Thy will be done in Earth as in Heaven 2. We are indirectly and instrumentally disposed by such means as is helpful to us and furthering us in our obedience and so we pray 4. Give us this day our daily bread This bread whether Spiritual or Corporal is not savingly obtained unless that be removed which directly hinders from the obtaining of bliss and happiness and the principal thing that so hinders is that which directly excludes us from the Kingdom of God which is Sin And therefore we pray 5. Forgive us our trespasses as we forgive them their trespasses against us And because being conquered by temptation we fall into sin and are disabled from doing the Lords will we pray 6. Lead us not into temptation Into which temptation we fall by the importunate suggestion of the Devil whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter And therefore we are taught to pray 7. Deliver us from the evil One The conclusion in the words following is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reason why we Petition for these things of our God because 1. He alone hath the right and authority to grant all these Petitions therefore we say Thine is the Kingdom And because he alone hath ability and strength to accomplish our desires we say Thine is the Power And because he is acknowledged the Fountain of all good things the True Light and Father of Lights from whom descends every good and perfect gift we say Thine is the Glory This Reason is exceedingly proper to the Petitions for whereas in every intelligent Agent God Angels and Men of whom we would obtain any good three things are necessarily supposed as Principles whence that good is obtained as Knowledge Will and good affections toward us and Power to effect what we desire as in the Compellation or Invocation when we call him 1. Our Father we imply the two first that he knows our wants and is willing to supply them So 2. In the conclusion we have recourse to him who hath all Power which comprehends Three things 1. Authority to accomplish what we desire 2. Strength to accomplish what we desire 3. Sufficiency of all that good which we can desire All which are contained in the conclusion for because he hath Authority Strength Sufficiency the last word is the means through which we obtain these Petitions for besides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen is 1. As much as to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be it so 2. It is the Name also of Christ who is the Amen and Faithful Witness Rev. 3.14 In whom 1. All the Promises of God are fulfilled 2 Cor. 1. And 2. He is the Mediator by whom they are to be obtained Come we then to the Compellation wherein we have these Divine Truths or Axioms 1. God is a Father of the Faithful 2. In Prayer He is so to be called upon Our Father 3. Our Father is in Heaven 4. In Prayer He is so to be called upon Our Father which art in Heaven Obser 1. Who is the Sole Object to be prayed unto Phil. 4.6 Be careful for nothing but in every thing Let your requests be made known to God Whither should the Children have recourse but to their Father Obser 2. Prayers ought to be made for others as well as our selves Eph. 6.18 therefore we say Our Father Obser 3. How needful it is to come to Prayer in charity toward our neighbour who say not My but Our Father Mat. 5.23 Obser 4. Joynt Prayers of many united together are required by the Lord here if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayers of the Righteous avail much how much more when two or three how much more when a greater number of Righteous men pray Mat. 18 20. Obser 5. A ground of reverence and hope when we come unto God seeing our Father is in Heaven Mal. 1.6 Exhort Call upon God Our Heavenly Father That we may effectually obtain our Petitions and rightly call God Father it 's necessary we be his Children and that we be his Children we must be begotten of the Father Jam. 1.18 partakers of his Nature and have his Image and shape in us John 5. That this may be effected it 's necessary that the Father affectionately love and turn unto the fallen Humanity and testifie his Fatherly love unto it to beget it anew of Water and of the Spirit from Death to Life On the other side it 's as needful that the fallen Humanity which hath a filial love unto the Fatherly Deity being prevented by the Spirit move it self in like manner out of love and desire of
is good in his sight Wisdom and Knowledge Eccles 2.26 If we look into the Principles whence this great Revealer of Mysteries is moved to open them unto the Saints they are either 1. Outward and these not only persons qualified for the present but also those who shall be such hereafter upon those terms God revealeth a secret unto Abraham Gen. 18.17 18 19. and our Saviour Joh. 17.20 prayes not for those alone who were qualified for the knowledge of the heavenly mysteries but for those also that should believe on him through their word that the world might know the mystery of Christ vers 23. 2. As for the inward Principles whence the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opens the mysteries of the Kingdom of Heaven the Fountain of them all is the unsearchable wisdom of God that manifold wisdom Eph. 3. whereby he knows all mysteries and all those who are fit to know them and all the means and manners of conveying them unto the Disciples Heb. 1.1 This wisdom is accompanied with power and that not only Potestas or Authority but Potentia Might also So saith Daniel having received a mystery I thank thee O God of my Fathers who hast given me Wisdom and Might and hast made known unto us the Kings matter Dan. 2.23 Add but to this Wisdom and Power the Will of God and there 's nothing more required to the Revelation of the Heavenly Mysteries which our Saviour ascribes unto the good pleasure of God for so he thanks his Father that he had revealed mysteries unto his Children For even so saith he O Father it seemed good in thy sight Mat. 11.26 And hitherto St. Paul also refers it Eph. 1.8 9. He hath made known unto us the mystery of his Will according to his good pleasure All which howsoever it be most true and demonstrative of the present Truth and and that by the best demonstration from the causes yet since many a Novice prying into Christ's School pretends to the knowledge of all mysteries A question may be moved whether all the Disciples know all the mysteries of the Kingdom of Heaven or no Surely they do not but for a more full and clear answer to this question we must distinguish of 1. Mysteries 2. Disciples 3. Degrees of Knowledge 4. And God's Dispensation of divers Mysteries unto divers Disciples in divers degrees of Knowledge 1. There are Two kinds of Mysteries 1. Some are easie Truths such is the mystery of the Gospel hid from none saith St. Paul but prophane men who perish in sin for if our Gospel be hid it is hid to them that are lost 2 Cor. 4.3 2. Other mysteries there are which the Scripture stiles great mysteries and such is the mystery of our Conjunction and Union with God Eph. 5. These and such as these are called Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 13. proportionably to these two sorts of of mysteries 2. Of Disciples also some are young and weak and of little understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unskilful or rather according to the Margin having no experience in the word of Righteousness Heb. 9.5.13 Non expertus pauca recognoscit Ecclus. 34.10 like men of weak and squeezy stomacks such as can digest only light nourishment as milk and honey Esay 7. 1 Cor. 3. Heb. 5. That is the first Principles of the Oracles of God the Word of the beginning of Christ as the Apostle interprets it Heb. 6.1 Such is the Title of Psal 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of which the Vulgar pro arcanis St. Hierom Cajetan and others pro juventutibus mysteries fit for young men to know whose property is strength 1 Joh. 2. which they have by faith in God which is the Argument of that Psalm Others are stronger and of larger understandings such as by reason of use habit or perfection can discern between good and evil like men of good and strong stomacks who could digest the bread the meat indeed Joh. 6. where ye have examples of both kinds of Disciples These stronger Disciples who know the wisdom and greater kind of mysteries are called in Scripture Wise and perfect men We speak wisdom among those that are perfect 1 Cor. 2. confer 2 Esdr 14. Of the knowledge of this Wisdom in proportion to the Two sorts of Mysteries and of Disciples there are different degrees both 1. Of Extension in respect of the object when it is of few or more or all mysteries and 2. Of Intension in regard of the Act when it is either 1. Wavering and mixt with ignorance and doubting or 2. Firm certain and full of assurance for as among the Gentiles there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So among us Christians there is a seeing face to face a knowing imperfectly and a knowing as we are known 1 Cor. 13. A walking by faith and a walking by sight 2 Cor. 5.7 A knowing and a knowing surely Joh. 17.8 2 Tim. 3.14 A knowledge of the grace of God in Truth Col. 1.6 And a full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ Col. 2.2 Phil. 1.9 Answerable to these divers Mysteries Disciples and degrees of Knowledge God's Oeconomy and dispensation of them is considerable and that according to the Three persons of the Trinity for so 1. God the Father by his Law instructs his Disciples Joh. 6.45 Such as tremble at his word Esay 66. for so the secret or mystery of the Lord is with them that fear him and he will shew them his Covenant Psal 25.14 and reveals unto these his Babes the hidden things of his Law Mat. 11.25 These Babes thus Discipled by the Law the Father brings unto the Son Gal. 3. for so he promiseth To him that orders his conversation aright that he will shew him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 50. ult the Salvation or Jesus of God He that hath thus heard and learned of the Father he comes unto the Son Joh. 6.45 To such as these Christ himself saith If any man will do the Fathers Will he shall know of my Doctrine whether it be of God or no Joh. 7.17 And when these Children of the Father become fruitful in every good work to the doing of the Fathers Will Christ thus speaks unto them Herein saith he is my Father glorified that ye bring forth much fruit so shall ye become my Disciples Joh. 15.8 2. In these Children of the Father now Christ's Disciples Christ finisheth the work which his Father gave him to do Joh. 17.4 What 's that the acknowledgement of the Father and the Son vers 6 7.8 3. Now as the Father by the Child-like obedience unto the Law opens the mysteries of his Kingdom and brings his Children unto Christ so by the humble and obedient demeanour of Christ's Disciples unto him he reveals the mysteries of the Gospel unto them and brings them unto
the evil that it is good and say of good that it is evil who put darkness for light and light for darkness who put bitter for sweet and sweet for bitter and do we not find the same false judgement and justice among us What 's more ordinary then to say of evil that 't is good and of good that 't is evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's a common fallacy wherewith wise men suffer themselves to be befooled when we call things evil by good names As Jehu exceeding his Commission which was to cut off Ahabs house he invites Jehonadab to go with him 2 King 10.16 Come with me saith he and see my zeal for the Lord he was exceedingly zealous with a bloody zeal against more than he had Authority to destroy yet mean time allowed himself in Jeroboam's idolatry v. 31. as many now-a-dayes are extreme rigorous and zelotical against the sins of others yet as extreme indulgent toward themselves and allow themselves in debaucht and sinful courses Most terrible is the judgment of God against such unrighteous judgment Rom. 2.1 2 3. And therefore though Jehu had a good cause God's warrant yet whereas he judged others yet did the same things the Lord denounceth the like judgment against Jehu's house that he had against Ahab's by Jehu Hos 1.4 A just ground of reproof of those who set up a judgment and righteousness of their own as did the Pharisees of old Rom. 10.3 They went about to establish their own righteousness This is the Religion of every several Sect as Mirandula speaks of Sects of Philosophy magnum est aliquid in omni Secta Some propound unto themselves a bravery of Religion outward pomp and ostentation of Ceremonies and if that can be obtained and the Pope acknowledged the Infallible Judge of it they have their Judgment and Righteousness that they care for Others think Christ's Judgment and Righteousness erected if they have no Ceremonies at all Others would have somewhat they have not but what I know not nor I am perswaded do they themselves but if they had not something they have and had some new thing instead of it then they were in their Kingdom but all this while Christ is not in his for while every man strives to set up his own way his own justice and judgment God's way and Christ's way of judgment and justice must be trodden under foot Put away lying thus saith the Lord Keep ye judgment or equity and do justice Esay 56.1 He hath shewn thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God Mich. 6.8 Zach. 8.16 These are the things that ye shall do speak ye every man truth to his neighbour execute the judgment of truth and peace in your gates and let none of ye imagine evil in your hearts against his neighbour and love no false oath Are these the things that we should do Alas these are poor things Without these no salvation Esay 56.1 This was the old way of the Lord wherein our Father Abraham the Father of the Faithful walked and taught his Children Gen. 18.19 and teacheth us if we be his Children to walk in it If any man have found a shorter cut than this to salvation let him have it but I wish he be not believed upon his own bare word but that he shew plain Scripture for what he saith this is the true knowledge see Jer. 22.15 This reproves those who sit in place of Judicature and judge unrighteous judgment who turn judgment into gall Amos 6.12 what a fearful aggravation is that of the Apostle Act. 23.3 Sittest thou to judge me according to the Law and commandest me to be smitten contrary to the Law God shall smite thee unto such Jer. 21.12 Execute judgment in the morning and deliver him that is spoiled out of the hand of the oppressor lest my fury go forth like fire and burn that none can quench it because of the evil of your doings Potentes potentèr tormenta patientur Mighty men that are wicked shall be mightily tormented for if he shall have judgment without mercy that shewed no mercy what judgment shall he have who shewed no justice Mercy it self in some cases must not be shewn Exod. 23.3 Thou shalt not countenance a poor man in his cause but Justice is alwayes to be done that which is altogether just shalt thou follow Deut. 16.20 what a fearful judgment then must they expect who neither do judgment nor justice Consol To the people of God Christ executes judgment and justice in them He hath set up his Throne in them and in them he condemns 〈◊〉 for sin and justifies the righteous for righteous Hence is that security observable among the Subjects of Christ 1 Cor. 4.3 4. It 's a very small thing for me to be judged by you or of mans judgment He who judgeth me is the Lord Who art thou that judgest another we must all stand before the judgment seat of Christ when every man must be judged according to what he hath done in the flesh whether it be good or evil Exhort To yield unto the Government of the King Christ let him execute judgment and justice in us Prov. 21.3 There is much debate about an outward form of Government in the Church of Christ and some one seems to some more glorious than another yet surely the very best which most men aim at and desire and endeavour with the hazzard of many thousand souls their very great Diana they stir for yea what ever that outward form is which God himself hath appointed in his word for certainly he hath not left his Church without Government if men knew what it were yet even that form in respect of this inward Regiment and Government of Christ in the soul it 's but like a dead carcass without the soul but like an empty shell without a kernel yet extreme contention is for that outward for the inward little or none at all as our lives speak it plain enough Sign Habits are discern'd by affections which follow the actions Ethic. 2. as if water were forced upwards its contrary to the natural course of it but it flows downward with delight Amos 5.24 Prov. 21.15 Gods judgment is without respect of persons Esay 24.2 Every man doth what is good in his own eyes and therefore there is no King in our Israel Where Christ's Government is it is an easie matter to discern mitto te tibi where he executes judgment and justice He reproves the world by his spirit of their sins because they believe not in him who takes away the sins of the world also of righteousness false and pharisaical righteousness Mat. 5.16 and judgment false judgment which proceeded from the Prince of this world whom he judgeth and casts out Hence it was that the Scribes and Pharisees most of all opposed Christ in his Government with their false judgment and
person of Elias whence Mal. 4.5 the LXX add Tisbites I know not how true this is because it seems more probable that the second coming of Elias is rather in the spirit and power of Elias because the second coming of Christ is much more spiritual than the first and therefore in reason such ought the coming of his fore-runner to be whence there appears nothing of man in him The whole work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Names of God the Lord the Lord God himself Reason Why must Elias come first i. e. before our Lords second coming The promise of God and the prophesie of Malachi and the prediction of the Lord Jesus must be fulfilled 2. There is necessity and that in regard 1. Of Christ 2. Those that are Christs at his coming 1. In regard of Christ for if Christ in the flesh had need of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fore-runner much more hath Christ in the spirit need of such a fore-runner 2. In regard of those who are Christs for if that handful in Judea had need of an Elias how much more all the Tribes of Israel as the Son of Syrach saith Ecclus. 48.10 yea how much more all other Kingdoms and Nations and People for whereas the second coming of Christ is either 1. General when every eye shall see him and they that pierced him Rev. 1. Or 2. More particular when he appears unto every believing soul which waits for him Tit. 2.13 As a fore-runner is needful generally so likewise particularly to prepare his way in the hearts of men Obser Persons and things which formerly have been in their respective times have and yet may and shall return in their due appointed times I say not that according to the personality of soul and body they shall return but according to that which most accomplisheth and fits them for Divine imployment according to the spirit and power they have and yet may return Thus what fear of God what zeal for the integrity of his worship we read of in Elias 1 King 17 18 19 and 21. The same spirit and virtue appeared in John the Baptist whom our Lord calls Elias when he came before him in his first manifestation in the flesh And when our Lord appears in the spirit Elias also must appear and come before him in the spirit and power of Elias Thus beside Moses in his History he tells us That the Lord will raise up a Prophet like unto him And beside David in his story we read of David promised oft in the Prophets 2. Elias shall restore all things The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the bringing in of a change wherein is implyed an evil state of things from which the change must be made and a good state of things unto which they must be restored 1. The evil state of things from which a change must be made supposeth a former good condition of things wherein they had been and from which they had been corrupted and depraved So that the meaning of this word comprehends the object of Elias's office and his imployment about that object wherein two things are supposed 1. proposed the 2. supposed are 1. All things have been in a good state 2. All things have been corrupted and depraved 2. That which is propounded is Elias must reduce all things to their first state 1. All things have been in a good state such their Creator made them Gen. 1.31 Ecclus. 39.16 All the works of the Lord are very good no evil of corruption in them Wisd 1. but good intire perfect irreprehensible all his works of Creation Preservation and Gubernation or Government these were all good unto God unto man unto all the world Obser Learn O man what thy first condition was Oneness and Sameness c. See Notes in Hos 8.12 1. This rectitude and uprightness in regard of God is a due conformity unto his will in a pure and holy worship and service 2. In regard of our Neighbour the due performance of Justice and Judgment 3. In regard of every mans self sobriety temperance and continency all which are comprised in those three Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. Are all things in this condition in the world or are they so among us I believe no man I am sure no honest man will say so but if he look impartially upon the present evil state of things he will report that in the general which our Lord spake in a more particular case things are not so as they were in the beginning 2. All things have been corrupted and depraved and that through mans Fall all the Creatures are become subject unto vanity Rom. 8. See Notes as before in Hos 8.12 It could be no otherwise for when man that vinculum Vniversi that bond and tye of the world that compendium Creaturarum that summ and breviary of all the Creatures that binding cord which makes the harmony between Heaven and Earth when that 's loose and broken it cannot be but all must fall asunder into discord and disorder Obser 2. Hence appears the great necessity of a manifold Law See Notes in Hos 8.12 Hence appears the necessity of Elias's restauration his restoring all things And so come we 2. To the work proposed 1. Elias must rectifie the depravation of all things even as John Baptist began to do This Elias must be zealous for the Lord God of Israel as Elias was in his History 1 King and John Baptist was who came in the spirit and power of Elias and was a burning and a shining light So the wise man speaks of him Ecclus. 48.1 Then arose Elias the Prophet as fire and his word burned like a lamp 1. He comes to rectifie the worship of God and to act the part of old Elias over again And since John Baptist could not wash away Baal and his Priests This Elias must fire them out of Israel for whereas Baals Priests offer their Sacrifices without fire and teach that the sin must remain unconsumed Elias prays for fire from Heaven even the Holy Spirit of God which is as fire and that consumes the Sacrifice upon the Altar of Christs patience even the body of sin that is to be destroyed yea it licks up the water all the transitory delights and pleasures It consumes the stones even the hardness of the heart and the dust the knowing knowledge which is the Serpents food He must destroy that painted Jezebel who by the Authority of Ahab puts Naboth to death And doth not Jezebel yet act the same things Rev. 2.22 that earthly spirit in the mouth of all the false Prophets which by the Authority of Kings Princes and Governours by the Secular Power in all Ages and in this last part of time put Naboth to death by false witnesses What 's Naboth but the true prophesie so the word signifieth And thus
by putting courage into them and takes courage from others and imprints a fear in them not by might nor by power but by my spirit So in nature it is not the bulk of ingredients but the spirit I will send a blast a spirit of fear 10. This very method God useth in giving victories among the Nations Exercitus maximi saepè fusi ac fugati sunt terrore ipso impetúque hostium sine cujusquam non modò morte verùm etiam vulnere Sometimes great Armies are scattered and put to flight only by the terrour and force of the enemies without either the death or wound of any saith Tully pro Coelio Deut. 2.4 Deut. 28.10 11. If we fear him not we despise and contemn him Prov. 1.7 The fear of the Lord is the beginning of knowledge but fools despise wisdom and instruction Means Pray to the Lord to unite our hearts unto him that we may fear his name Psal 86.11 12 13. Thou hast delivered my soul from the nethermost hell Object But this Precept belongs not unto us who are they that love the Lord and therefore we are past fear that will soon be tryed Sign Timor Domini expellit peccatum Eccles 1. Prov. 16.6 By the fear of God men depart from evil Is it so with thee hath the fear of God driven out the sin hast thou departed from evil by the fear of God I appeal to thine own conscience if it be so happy thou but is there no pride no envy no covetousness no despising and contempt of thy brother He that is without sin among you saith our Lord let him cast first a stone at the adulteress Joh. 8.7 Though men convince thee not of sin yet God may Why then doest thou judge thy brother and why doest thou set at nought thy brother we shall all stand before the judgement-seat of Christ and every one of us shall give an account for himself to God How then art thou not afraid to despise and set at nought thy brother since thou thy self art a sinner as well as he Luk. 23.40 Doest not thou then fear God since thou art in the same condemnation 3. Even the friends of Jesus Christ ought to fear God The Lawyers have an excellent Rule Jus reverentiale remitti non potest Reverential fear cannot be forgiven That respect which God and Nature hath imprinted into us cannot be remitted it cannot be dispensed withal suppose that respect which a Servant owes to his Lord a Child unto his Father a Subject unto his Prince this respect cannot be dispensed withall the Master however he love his Servant the Father however he love his Child the Prince however he love his Subject he cannot say thou shalt not honour me thou shalt not give any respect to me thou shalt not reverence me the very relation founded in Nature challengeth that respect from the Servant Child and Subject it is Character indelebilis take this away and ye ravel all therefore the Lord calls for it Mal. 1. Rom. 13. Friendship with Jesus Christ doth not make men presently familiar much less sawcy with God the Father Yea I say unto you fear him These words are an emphatical repetition and inculcation of the Precept and contain in them 1. The Precept repeated Fear him 2. The Authority of him that gives the Precept Ego dico vobis Syriac 3. The loving and importunate urging of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea I say 1. I your friend 2. I your Lord 3. I your Prophet whom the Lord promised to raise up unto you whom if ye hear not especially in this Precept he will cut you off from among the people Deut. 18. So that there remains three considerations of these words 1. The repetition of the Precept yea fear him 2. The Authority of our Lord the Doctrine of our Teacher the counsel of our Friend perswades us 3. From the opposition of the affirmative part to the negative fear not them who kill the body but fear him who is able to cast both soul and body into hell 1. This is an inculcation and emphatical repetition of the Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the force of an asseveration sometimes of an intreaty or prayer as in Hosannah 1. The reason of this serious and importunate urging and pressing of this Duty on us is considerable 1. In regard of God the Father who is the FEAR to whom all fear is due he testifies his love whether we continue in his fear or not 1. If we continue in it it is his goodness that thereby we may perfect holiness 2 Cor. 7.1 2. If we continue not in his fear he hath the same Authority Whosoever will not hearken to my words that he shall speak in my name I will require it of him Deut. 18.19 2. In regard of the Son 1. His Authority to command all power in heaven and earth is his 2. This is the counsel of our great friend 3. In him the Father is reconciling the world unto himself 3. In regard of us who are weak and have need of often inculcating the same Precept again and again as being much swayed by the present either good or evil 4. In regard of Satan there is great need of making a deep impression of this Precept Precept upon precept great need of casting thy Seed deep into the heart there is not any word Satan would sooner steal out of our hearts than this for well he knows that if this damm were removed it would prove the greatest in-let into all manner of sin Gen. 20. Abraham said The fear of God is not in this place therefore they may commit adultery and murder me Psal 14.1 when the fool said there was no God corrupt are they and become abominable Ezek. 8.12 Seest thou what they do in the dark for they say the Lord sees us not the Lord hath forsaken the earth Ezek. 22 3-12 bloodshed idolatry contempt of Parents oppression of the Stranger Fatherless and Widow c. are the reason thou hast forgotten me saith the Lord Rom. 3-18 All the unrighteousness charged upon Jews and Gentiles is referred to the want of Gods fear so that take away the fear of God and Satan hath a wide in-let for all sin Object The nature of counsel is such that if it be refused there 's no harm done But herein lies the difference between our Lord Jesus Christ and all other counsellours in the world Deut. 18.18 19. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magni consilii angelus Isa 9.6 And howsoever it be true there is some distinction between Precepts and Counsels yet as true it is that the same duty is urged by both for the nature of a Precept respects the Authority of the Commander a counsel respects his wisdom and the good will of a friend towards us Since therefore the same Duty is urged by him who hath both supreme Authority
that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason From the faithfulness of God who hath promised the greatest and precious promises that we should be partakers of the Divine Nature having escaped the corruption that is in the world through lust 2 Pet. 1. 2. The bounty of Christ who gives the spirit of adoption unto his believers and thereby gives them power to become the sons of God 3. In regard of those who receive him they are only prepared and set in order unto faith in Christ and receive him and of him receive the end of their faith or reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salvation of their souls 1 Pet. 1.8 9. Doubt But this gift of the Son seems not peculiar to those who have received Christ but common even to all the Sons of Adam for so it is said of Adam that he was the Son of God Luk. 3. ult I answer with St. Austin Credere gratia est obedientium posse credere natura est omnium To believe is the grace of those who obey to hope possibly to believe is the nature of all But we must distinguish these Three 1. Possibilitas Possibility which is a remote material power undisposed 2. Potentia Power which notes a disposition 3. Potestas est gratia superaddita naturali a grace added unto the natural power which it perfects 2. Why is it not said that the Lord Jesus makes those who receive him Sons of God but that he gives them power Surely the spirit of God imports thus much That the believers who receive Christ must not be wanting to themselves but that they should put to their own endeavour to become the sons of God to be led by his spirit Rom. 8.14 Be ye learned ye Judges of the earth Psal 2.15 therefore the peacemakers shall be called the sons of God Observ 1. Note hence what great love is this that the Father hath shewn unto us that we should be called the Sons of God 1 Joh. 2.1 if sons then heirs Rom. 8. 4. No man can make himself the Son of God the Son of God gives that power to become the Sons of God 5. Christ hath authority and power to bestow divine honours upon those who receive him and believe on his name so what is ascribed to the Father is given to the Son Ephes 4. He makes Kings and Priests unto God his Father Rev. 1. This discovers and reproves the grand Imposture of these last times Men receive and believe in their Mammon trust in their Riches receive and believe in Chemosh the God of riot and drunkenness yet will these men pretend and profess belief and receiving Christ above all other Christians yea they engross Christ to themselves yea that there are no purely Reformed Christians but themselves and since they have received Christ all the benefits which come by Christ are theirs they are the Sons of God This doubtless is Satans Master-piece who as he transforms himself into an Angel of Light and his Ministers into Ministers of Righteousness so he imposeth this arrant cheat upon the credulous people that he causeth his children to be reputed and taken for the children of God covetous sons of God proud sons of God envious sons of God such as profess catechetically that nor they nor any other can keep Gods Commandments by what power soever God hath given unto his Church but daily break them in thought word and deed Surely if these be Sons of God they are born of blood and of the will of man and of the will of the flesh they are born by equivocal Generation as Frogs and Mice and other Virmins Exhort Receive and believe in the Lord Jesus Christ to receive him is to receive the wisdom power righteousness and holiness of God the love and mercies of God these all these are Christ They who receive him receive power to become the Sons of God like unto him What love is this of the Father what love is this of the Son Every man assumes this honour to himself Were a man an Adopted Son to a Prince he would not regard things of inferiour nature his mind would be above them Why art thou being the Kings Son lean from day to day saith Jonathan to Amnon 2 Sam. 13. Because he was the Kings Son he must not be anxious and careful for the things of this life O ye Sons of God Cast all your care upon him for he careth for you NOTES AND OBSERVATIONS UPON JOHN I. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego vox clamantis in deserto Dirigite Syriac Complanate viam Domini sicut dixit Esaias Propheta He said I am the voice of one crying in the wilderness Make straight the way of the Lord as said the Prophet Isaias IF a Cryer or a Herald should present himself unto us with a Proclamation from the King Si fortè virum quem conspexêre silent arrectisque auribus astant what silence there would be what attention and listening unto the tenour and drift of the Proclamation A Cryer an Herald and as our Saviour saith a Prophet yea I say unto you more than a Prophet an Herald yea greater than an Herald the King of Heralds the Herald of the King of Kings he comes unto us and makes a Proclamation unto us in Name of the King of Kings Vox clamantis in deserto c. The parts are Two 1. The Herald or Cryer making Proclamation 2. The tenour and drift of his Proclamation The Lord for his mercie 's sake grant unto the speaker the door of utterance that he may open his mouth with boldness and make known the intent of this Proclamation for which he is an Ambassador that he may speak boldly thereof as he ought to speak And he grant unto the Hearers the door of entrance and hearing ears that they may hear it with reverence and attention and full purpose of obedience as they ought to hear The voice of the Cryer requires no less of us who after a negative description of himself made upon inquiry what he is vers 19. that he is not the Christ not Elias not that Prophet vers 20 21. In the Text he describes himself positively and affirmatively what he is I am faith he the voice of a Cryer in the wilderness But how a voice and of what a Cryer and how and why in the wilderness Aliud est verbum aliud est vox saith St. Anselm A word is one thing a voice another first the voice sounds then the word may be heard St. John therefore calls himself a Voice because he goes before the Word the essential Word of God and by his Ministry that Word is heard of men He was called a Voice because like a voice he sounded before Christ the Word He is well called a Voice because the Voice is inferiour the Word superiour St. John shews Christ as the Voice the Word the Voice is heard and with the hearing vanisheth but the Word remains as St. John spake of himself in comparison of
is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run over as the word imports this is not to abound will ye hear what it is to abound I say unto you saith the Lord Jesus in whose name we are here exhorted love your enemies do good to them that hate you and pray for them that persecute you c. And he adds a reason Matth. 5.46 47. If ye love them that love you what reward have you And if ye salute your brethren only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what great matter do you wherein do ye abound Do not the Heathen and the Publicans the same 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is something redundant some singular thing expected of us beyond all other men they add to their brotherly love common love 2 Pet. 1.4 Speg 22.19 Coverdale If this be not how can we be said to abound and please God And 't is the dreadfull speech of the Lord Jesus Matth. 5.20 That unless your Righteousness exceed the righteousness of the Scribes and Pharisees ye shall not see the kingdom of God and their Sect was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor doth our God lay this injunction upon us nor St. Paul beseech and exhort us hereunto but that the Scripture affords us means and helps to abound in walking and pleasing God Before we can abound in Virtue and Graces sin and vice must abound sordescit c. Leprosus and so be removed Virtus est vitium fugere sapientia prima stultitiâ caruisse Iniquity therefore which abounds is first to be removed by which our Love that ought to abound grows cold Matth. 24. As in walking and all progressive motion saith the Philosopher there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pulling one leg after another and then setting the other forward But the with-holding of our foot from evil is not only necessary to this walking and pleasing God but the forgetting also that which is behind the things behind are sins and delight in them and progress in Virtue The former sinful life that we have passed is to be mortified and killed which is a principal means of abounding in the life of God As a corn of wheat is not quickned except it die but if it die it abounds it brings forth much fruit it is our Saviours comparison We must forget also our former progress in Virtue so far forth that we rest not in any measure past for want of this Lots Wife who was come out of Sodom because she forgat not what was behind she was turned into a pillar of Salt a durable Monument to be considered of those who stand at a stay to whom this Memento is spoken Remember Lots Wife He that is come out of Sodom and looks back either 1. with desire to enjoy his former lusts Or 2. as contenting himself with his present measure of Grace he is unfit for the Kingdom of God And therefore Joseph named his two Sons Manasseh and Ephraim Manasseh is forgetfulness those who draw near to walk with God forget their own people and their fathers house Psal 43.2 Ephraim is fruitfulness because God made him fruitfull and abounding in the work of the Lord Gen. 41.51 52. And in this sence we are exhorted to abound through the Lord Jesus i. e. not only by his command nor for his sake though the consideration of these be a great help to our progress and abounding in Grace but also by his mediation his power and strength so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to comfort and strengthen So the Church hath taught us to pray that Christ would deliver us from all Sin and cause us to abound in all Grace by his holy Incarnation by his holy Nativity and Circumcision by his Baptism Fasting and Temptation by his Agony and bloody Sweat by his Cross and Passion by his precious Death and Burial by his glorious Resurrection and Ascension and by the Coming of the Holy Ghost Which is not any conjuring no nor adjuration as some either ignorantly or maliciously say but in the same sence as we ordinarily are wont to end our prayers through Jesus Christ our Lord i. e. through his strength and efficacy and powerful mediation To this purpose is that speech which our Saviour speaks Joh. 10.10 I am come saith he that they might have life that is vitam secundum Deum saith Euthymius the life of Godliness and that they might have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in more abundance for thus being engrafted into Christ by Faith without which it is impossible to please God Heb. 11.6 and become branches of that true Vine Every branch in him that bringeth forth fruit the Father purgeth it and it bringeth forth more fruit Joh. 15.2 Whence it is that we are filled with the fruits of Righteousness which are by Jesus Christ Phil. 1.11 This fruitfulness also is procured by the Ministry of the Word The Wise Man speaks not of beasts Prov. 14.4 but of the Ministers of the Word as St. Paul understands him 1 Cor. 9.20 Where no Oxen are the crib is clean but great increase or abundance is by the strength of the Oxe And because God is able to make all Grace abound 2 Cor. 9. and 't is he that giveth the increase and abundance as St. Paul saith 1 Cor. 3. We must pray also unto him for a multiplication of Grace and Peace as St. Peter 1 Pet. 1.2 and St. Jude vers 20. Praying in the holy Ghost And St. Paul often as Phil. 1.9 10 11. and 1 Thess 3.12 beside other places but especially Coloss 1.9 10. We do not cease to pray for you and to desire that ye may be filled with the knowledge of his will in all wisdom and spiritual understanding that ye might walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God As many as walk according to this Rule Peace be unto them and upon the Israel of God NOTES AND OBSERVATIONS UPON I TIMOTHY 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Kings and all in Authority that we may live a quiet and peaceable life in all godliness and honesty THe Apostle descends from his general Exhortation vers 1. to one more special in the Text I exhort that supplications prayers intercessions and giving of thanks be made for all men then more especially for Kings and all in Authority And he adds the end the benefit of the Church that we may lead a quiet and peaceable life in all godliness and honesty 1. Supplications prayers intercessions and giving of thanks ought to be made for Kings 2. For all in Authority 3. Supplications prayers intercessions and giving of thanks That we may live a quiet and peaceable life in all godliness and honesty 1. Supplications prayers intercessions and giving of thanks ought to be made for Kings Here we must enquire 1. what 's meant by Supplications Prayers Intercessions c. and 2. whether they differ one from other and how As for the two
that say who will shew us any good As for us when the many say who will shew us any good Let us say Lord lift thou up the light of thy countenance and face upon us that is the Christ which is the face of God Signatum sit super nos lumen vultus tui Seal thou us with thy Spirit set thy character thy mark upon us Psal 4.7 But many mistake their Pattern for whereas Christ is set forth as the Character and express Image of God to be pourtrayed out in themselves they neglect that and make an Image of God unto themselves such as they think best like but worse than that foolish Painter who being to draw the Picture of a Goddess painted his own Mistress which is the vice of most wicked men who in this sence are Idolaters they that make them are like unto them Psal 115.8 For whereas in the beginning God made man like himself and after his own image In these last days the wicked man makes God like unto himself God will reprove such a man He thinks wickedly that God is such a one as himself Psal 50. But saith the Lord I will reprove thee and set before thee the things that thou hast done Wherefore as the Psalmist here goes on O consider this now ye that forget God He hath set his Son his Image before ye to pourtray and draw out and consider this lest I pluck you away and there be none to deliver Exhort To characterize and express God and Christ in our selves as he expresseth the Father Wherein in his Omnipotency No in humility and obedience Phil. 2. in suffering 1 Pet. 4. in love Ephes 5. This is no more than the Apostle exhorts us unto Eph. 5.1 Motive We are predestinate hereunto that we should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. Otherwise God the Father will not own us Our Lord commands that we give to Caesar the things that are Caesars Caesar will own no coyn but that which hath his own image stampt upon it Neither will the Lord own us unless we bring his Character and Image stamped upon our souls i. e. Christ for us Gal. 4.19 All mens souls are books which one day shall be opened and every one judged according to that which is written in the books Rev. 2.12 O let us get our souls written with the Letter and Character of God which is Christ 2 Cor. 3.1 2.3 Would we know the Father 't is eternal life to know him Then read him and know him in his Son Would we know what manner of one the Son is then read him in the Father These two are counterparts Character and Point Seal and Impression See the Father see the Son Sign Shew them then thy patience Is this God the Fathers Seal 2 Tim. 2.19 Is this the Character of Christ Art thou an envious Christian he was Love Proud he was humble Angry he meek Thou counterfeits his seal This is but half the seal This is not the image of Christ this is a Vizard Haeccine est tunica filii tui said a King of England to a Pope when he sent the Armour a Bishop wore against him Dost thou endure chastisement Blessed is the man whom thou chastenest O Lord and correctest in thy law Psal 94. The Law is our School-master Gal. 3. Our heavenly Father deals not with us as many fond Parents deal with their Children who because they bear their character in certain lineaments of their countenance therefore the old one dotes upon the young one and kills it with kindness This was Davids fault too much indulgent to his son Adoniah 1 King 1.6 His Father had not displeased him at any time in saying why hast thou done so And this was his ruine But our heavenly Father chastens every son he receiveth Dost thou not endure chastisement then art thou a bastard not a son Heb. 12.8 More NOTES upon HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bearing all things by the word of his power IN these words are two Points 1. The word of Christ is a word of power 2. With the word of his power he beareth all things In the handling of this we shall first explain what is here meant by power and what by the word of his power 2. I shall prove the Point 3. Shew the Reason of it 4. Make use of it unto our selves 1. By power we may here indifferently understand authority and strength The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie both So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Prince who hath authority and strength The Hebrew also which we find in Munsters Copy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both The Syriack rather signifieth strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the word howsoever it be of very large extent and may so here be understood yet more properly it imports the word of command Thus dicere jubere to say and to command are often promiscuously used Psal 33.9 He spake and it was done he commanded and it stood fast The Lord spake unto the fish i. e. commanded it Jonah 2.11 As for proof of this Point Christs Word hath Authority Authority is of Right So Matth. 7.29 he taught with authority Now if one have authority and no strength to manage it his word is but brutum fulmen and to no effect And therefore we find Christ's word of authority sometime armed with strength So Mar. 1.27 Luk. 4.32 36. his word was with power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus that faithful Centurion acknowledged Luk. 7.8 I am a man set under authority c. He was well acquainted with the words of command If I a man under authority have yet so much power that if I say to one go and he goeth c. If my word hath so much power how much more power shall thy word have who art above all authority 1 Pet. 3.22 The Reason of this will appear from the Fountain of all authority and strength which is God himself for if it be true that where the word of a King is there is power and authority Eccles 8.4 Then what power and authority is there in the word of the great potentate The King of kings and Lord of lords Apoc. Among his Titles of honour Esay 9.6 we read him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn the mighty God we may as well render the one Giant or Mighty one in authority and the other the strong God If we enquire into the Original of Christ's power and authority we find it Matth. 28. His power and strength is seen in that he is Jehovah Sabbath Lord of hosts See Notes on Esay 3.10 But here it may be doubted touching the power of Christ's word for whereas we say a mans word dyes with him and it vanisheth with him when he dyes Surely no for he that heareth you heareth me And I am with you to the end of the world Here then the doubt remains touching the continuance of his powerful word
is a good proof that Christ obtained a more excellent name than the Angels 2. The second promise He shall be to me a Son Either first the Dutifulness of the Son that he should perform unto his Father and so the words are a prediction of what the Father foresaw would ensue for the future as it hath in all times past Or secondly The words may be understood of the Dignity which the Father designed upon his Son and so the words are promissory and obligatory 1. If we take the words in the former notion they will afford us thus much from the rule of relation 1. That there is an eternal Filiation or Sonship in the Son as well as an eternal Paternity and Fatherhood in the Father 2. The Father loves not the Son without cause or desert for he is worthy of all the Love that the Father can bestow upon him which yet is eternal and infinite 3. Filial disposition and carriage towards God is a thing the Father takes great delight joy and comfort in 4. Though the Angels are Sons and loving Sons of God yet they fall infinitely short of Christ in their love and observance towards God because their being is limited and bounded within a finite compass so they cannot operate and act but according to the strength and activity of that limited being whereas Christs Being is infinite so his love c. 2. He shall be respected by me as a Son Hence observe first what an Honourable Service it is to serve and follow this Son 2. What an happy condition they are in who attain the Honour and Dignity of being reputed the Sons and Daughters of this dearly beloved Son What a wisdom is there to be found Christ what a world of peace riches glory to be found in his Kingdom when as there was so much of these found in Solomon the shadow of this body Consol Believers are the Children of God by Faith in Christ Jesus God is to them and promiseth to be to them a Father if they demean themselves obediently filially c. 2 Cor. 6. Will he not then provide for his Children It 's an ill Father provides not for his Children his obedient Children Yea evil Fathers do provide for them If ye being evil know to do good how much more your heavenly Father Two things naturally Parents seem by a tye of Nature to owe unto their Children Nurture Nourishment And these Two the Lord promiseth unto his Children by Adoption and Grace and these two are extreamly necessary in these perillous times 1. Nurture I will teach thee in the way that thou shouldest chuse Psal 32.2 Nourishment The young Lions lack and suffer hunger but they that seek the Lord shall not want any good thing Come ye Children hearken unto me and I will teach you the fear of the Lord Psal 34.10 11. Yea to vouchsafe his temporal blessings unto the Children of Satan The highest God is kind to the unthankful and to the evil Luk. 6.35 Idolaters and wicked men Act. 14.17 He doth them good giving them rain from heaven and fruitfull seasons filling their hearts with food and gladness It 's a large promise Hebr. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will never forsake thee Hath he promised to be thy Father yet doubtest thou of his fatherly providence toward thee he gives food to wicked men how much more will he give meat to them that fear him He feeds the Ravens If there be any want on thy Fathers part it must be because thy Father knows not thy wants but he knows that thou hast need of all these things Or else he hears not thy prayers for supply of thy wants Yes that he does and that not only when thou prayest Psal 34.15 The eyes of the Lord are upon the Righteous and his ears are open unto their prayers but before they betray their wants in their prayers Isai 65.24 yea before thou knowest what to pray for for we know not what to pray for as we ought c. Rom. 8.26 What then Is he not willing to supply them Questionless he is sutably affected unto his own body what else mean all his promises If ye that are evil c. then the defect must be in his power but how can that be for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the All sufficient God having sufficiency of all good things and all Right and Authority to bestow them as being Lord of Heaven and Earth and having all power to conquer all difficulties which may hinder the supply of all his Childrens wants surely the defect lies not on Gods part Dost thou believe all this that God knows all thy wants c. yet doubtest of his Fatherly Providence toward thee 't is evident the defect lies on thy part thou art modicae Fidei But it 's much to be feared thou fanciest thy self to have a fond Father and so provest not thy self an obedient Son Our Father brought up our Elder Brother Jesus Christ in hardship in labour in temptations in afflictions Though a Son yet learned he obedience by the things that he suffered and bringing many Sons to Glory he made the Captain of our Salvation perfect through sufferings Hebr. 2.10 wisdom leads her Children through crooked wayes will he deal so severely with his own Natural Son and will he make fondlings and cossets of his Adopted Sons Thou art my Son this day have I begotten thee These latter words are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring a reason of the former and therefore have a twofold consideration 1. Absolute 2. Relative of the Absolute I have spoken the Relative is this Because I have begotten thee therefore thou art my Son And this twofold as the former 1. Because I begat thee 2. Because I begat thee like my self A Day begotten of the Ancient of dayes 1. Thou art my Son because I have begotten thee The Reason of this is considerable from that Right which a Father hath in his Son Hence we see the ground of that which the Lawyers call Patria Potestas the Fathers Authority over his Children it hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Idea and Pattern of it in God himself The Lord himself reasons so Thou art my Son why because I have begotten thee This is the reason why the Lawyers call this Power Sacra Potestas Sacred and Holy and Divina Potestas as being confirmed by the Laws both of God and Men. Yea the Authority of the Father over his Son is so great that Josephus and other of the Jews reckon the fifth Commandment in the first Table as a part of our duty towards God a Law indispensible by any Religion To honour our Father is a Law above other seeming honour given to God But he that hates not Father and Mother c. cannot be my Disciple Christs Doctrine doth not annul or make void the Law but establisheth the Law But what if Father and Mother be Idolaters then we may put them to death c. Deut.
us Admit Christ to sit in his throne and take possession of thee and he will admit thee to sit with him in his Throne What though we be weak yet we have not an high Priest that cannot be touched with the feeling of our infirmities but was in all things tempted like as we are Let us therefore come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need He is able to save for evermore he ever lives to make intercession for us Heb. 7.25 Lay aside every weight and the sin that so easily besets us and run with patience i. e. the Cross of Christ unto the race that is set before us Looking unto Jesus the author and finisher of our faith who for the joy that was se◠before him endured the cross despised the shame and is set down at the right hand of the throne of God Be of good courage Joh. 16. ult Christ hath overcome the world and he will enable thee to overcome it He hath raised up the Lord and he will raise us up by his own power 1 Cor. 6.17 Yea and make us sit together in heavenly things in Christ Ephes 2.6 He bringeth low and lifteth up he raiseth up the poor out of the dust and lifteth up the beggar from the dunghil to set them among princes and to make them inherit the throne of glory 1 Sam. 2.8 More NOTES on HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A scepter of righteousness is the scepter of thy kingdom WHerein observe 1. Christ hath a kingdom 2. Christ hath a Scepter of his Kingdom 3. That Scepter is a Scepter◠equity 1. What is a Kingdom See Notes on Jerem. 23.5 2. What the Scepter of that Kingdom is 1. The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly a rod or staff growing out of the root body or branch of a tree 2. Because tribes were wont to be distingushed by such staves Numb 1.17 1 2 3. it 's taken for a tribe or family Gen. 45. All the tribes of Israel are twelve which proceeded from Jacob as so many branches from the same stock Numb 1.4 3. Because all tribes and families proceeding from one stock had one common Governour it s taken for the Governour and Government it self whereof it is the sign 1. 'T is taken for the Governour The Scepter shall not be taken from Juda. The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince Thus what we read 2 Sam. 7.7 Spake I a word with any of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tribes of Israel For which we have 1 Chron. 17.6 Spake I a word to any of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judges of Israel 'T is used also for the government it self So Esay 10.5 Ashur the rod of mine anger Esay 14.5 The Lord hath broken the scepter the Chaldee turneth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power Zach. 10. ult The scepter of Egypt i. e. the Dominion Chald. Paraphr The same word is used for a shepherds staff or hook wherewithal he governs his flock as a King governs his people Christ hath a Scepter it is insigne principatus a sign and token of soveraignty and authority and is sometime taken for the Authority it self Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Princes of Israel had their staves or scepters the word is the same Numb 21.18 The princes dig'd the well the nobles of the people dig'd it with their staves or scepters The prince of Moab had a strong staff or scepter Jer. 48.17 how is the strong staff broken and the beautiful rod Christ hath a Scepter of Grace and Clemency Esth 4.12 Of Severity and Judgement Psal 2. Revel 12. Why hath he a Scepter God the Father who hath invested him and honoured him with Soveraignty and Authority He in Wisdom strengthens him and arms him with a Scepter which is his Power and Dominion There is not any Authority established in any Commonwealth but it hath a certain power annexed unto it otherwise the authority it self would become contemptible and be despised ye know the fable of the frogs desiring a King If therefore Christ our Lord hath Soveraignty and Authority He must also have a Scepter Power Dominion and Strength to keep and vindicate his Soveraignty from contempt The Lord God the Father therefore having given a throne unto Jesus Christ Psal 110.1 The Lord said unto my Lord Chald. his word sit thou on my right hand c. there 's his Throne then follows his Scepter The Lord will send out of Sion the rod or scepter of thy strength Rule thou in the midst of thine enemies the rod or scepter i. e. the powerful word of thy Kingdom If we now enquire what special word this is which is the Scepter of Christ What is it else but the word of his patience as the Angel calls it Revel 3.10 i. e. the word of his Cross whereby he subdues all things unto himself So the Kingdom of Christ is joyned with patience Revel 1.9 I John your Brother and companion in the Kingdom and patience of Jesus Christ Observ 1. This discovers the Soveraignty Authority and Dominion of Jesus Christ All power is given unto him in Heaven and earth Observ 2. Jesus Christ is the true Messiah proved undeniably against all Jews and Judaically minded men The Scepter shall not depart from Judah until Shiloh i. e. the Son of God Chald. the Messiah come Christ being now born in the flesh the Scepter departed from the Macchabean race and passed to Herod an Edomite Repreh This makes for the terrour of ungodly men the Rebels against Christ's Kingdom who oppose his Government and slight his Authority and Dominion over them What else do we more or less all of us Beloved when we neglect his known commands the Edicts and Decrees of the greatest King I say unto you saith the only Potentate whosoever is angry with his Brother shall be in danger of the Judgment yet who regards the power of this Kings anger so far as to curb and check his own I say unto you love your enemies c. I say unto you swear not at all Who if himself swear not hears not dayly oaths and curses and blasphemies even against the King of Heaven and earth and yet is silent Who regards the power and Dominion of this King who is perswaded that he hath a Scepter Judge not that ye be not judged yet who judgeth not his Brother Be not drunk with wine c. Yet maugre all those Edicts from the most potent King we dare do or leave undone any thing contrary to what he either commands or forbids How wast thou not afraid to stretch forth thy hand to destroy the Lords anointed To tread under foot the Son of God The Laws of all nations have made it treason and punish with death any plot or design against the person of the Prince Our thoughts words and deeds our tongue and our doings are
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
as angry with thy brother without a cause Obser 1. Note here with what Authority the Lord Jesus speaks to his Disciples Matth. 7.29 at the end of his Sermon as one having authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 2. What power Christ hath What a Law-giver the Lord Jesus is he gives Laws to the hearts of men his authority reacheth to the ruling of their affections and passions Hebr. 4.12 The word of God is quick and powerful c. Obser 3. There is then in all Believers a possibility a power not to be angry Surely the Wise-man would not say Remove anger from thine heart if we had not a power imparted unto us of doing what we are commanded to do much less would the wisdom of God here who is that one Law-giver say unto every one every one who is angry with his Brother undeservedly and unadvisedly shall be liable to the Judgment c. He is so wise and knoweth so well what we are able to do that unless he knew we have power to forbear wrath and reproachful Speeches He would not threaten us with the Judgment the Council yea with Hell fire He hath power to save and destroy James 4.12 Obser 4. Not only that this was testified by Christ in the dayes of his flesh But the same hath been and is now testified by his Spirit whose voice is that which whispers to the wrathful Soul 1. Cease from anger and forsake wrath 2. Psal 37.8 It was spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was dictated unto David as the title hath it and the same is spoken to thee and me and every one in his wrath if he have an ear to hear it It was he that said to Cain why art thou wrath And why is thy countenance fallen Gen. 4.6 'T is he that speaketh to thee when thou art pettish and froward Reprehension If Christ say this to his Disciples if the Law-giver commands this to those who profess subjection unto him where is our obedience The Disciples of Pythagoras had no greater testimony than their Masters if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was enough If the Disciples said but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said so it was believed all was hush they then obeyed what he said Exhort If the Lord Jesus the truth testifie this be we exhorted to believe it it is a divine testimony and therefore to be believed above all other arguments Hebr. 12.25 from Heaven Our Lord having asked the Pharisees touching the Baptism of John whether from Heaven or of men They answered if we say from men c. If we say from heaven he will say why then do ye not believe him But our Lord speaks to us from heaven Hebr. 12. a greater witness than that of John the Baptist if he speaks to us from Heaven why do we not believe him Signe If we believe him we will obey him we will not be angry with our Brother The Historian reports of Augustus that while he was yet a Child he commanded the Frogs to leave their croaking and they presently obeyed him And shall not the true Augustus have so much authority with us in reverence to whom Caesar would not be called Lord because now the Lord of heaven and earth was born shall he not have that power with us to silence our rage and fury and the croaking of those Frogs who say it is impossible Rev. 16. Shall not he who saith to the Sea be still and there followeth a great calm Shall not he have so much power with thee as to quiet thy fury and passion so that there may follow a great calmness of Spirit Surely the Lord will make good what he saith Psalm 76.20 The fierceness of men shall turn to his praise and the remainder of wrath shall he restrain Axiom 8. It was said to them of old time c. But I say unto you that whosoever is angry with his brother c. This point ariseth from the diversity between the teaching of the Law to the Ancients and the teaching of it to the Disciples of Christ The Law was taught to the Ancients outwardly and an outward punishment annexed thereunto The Law is taught to Christ's Disciples inwardly and established and ratified not only by outward and temporal but also by inward punishments The reason therefore of this diversity will appear from the consideration of the different Teachers and Disciples of the Law for so the Father hath his Disciples Esay 8. Seal the Law among my Disciples And the Son his also who have heard and learned of the Father John 6. the Father imparts his mind and will unto men by a gradual communication and revelation Thus he spake unto the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a necessity for this i. e. in regard of God himself he is infinite c. See Notes on Hebr. 1.1 2. in regard of those of old time Disciples of the Father ibid. 2. Reason also there is in regard of the other Teacher the Son of God and his Disciples the Father sent the Son to finish the work which he gave him to do John 17.4 He imparts a greater measure of light and life wisdom and righteousness unto men He came that they might have life and have it in more abundance John For since the Father was pleased to reveale his mind and will his light life wisdom and righteousness unto men more fully and perfectly How could he impart it more conveniently than by his Son who is the very light life wisdom and righteousness Now as the Father was pleased to communicate his mind and will more fully and clearly so he prepared Disciples such as should be capable of farther illumination and revelation For whereas the condition of the Father's Disciples was but a Spiritual Childhood which differs little from Servantship Gal. 4.1 For the Heir while he is a Child differs nothing from a servant though he be Lord of all The Father was pleased to advance the servile condition of his Children and Disciples to Sonship and freedom Gal. 4.1 2 3. Rom. 8.14 15. And therefore whereas the Teachers under the Law had said unto the Father's Disciples Thou shalt not kill Christ the Son saith to his Disciples whosoever is angry c. Objection If hell fire be the greatest punishment of the damned and he who shall say to his brother thou fool be liable to hell fire what punishment then shall he be liable unto who kills his Brother Which no doubt is a greater sin than to be angry with him than to say unto him Racha than to say unto him Thou fool It is a doubt that troubled one of the ancient Fathers of greatest reputation who starts the Objection and the only satisfaction he gives to it is this doubt saith he forceth us to understand esse differentias Gehennarum that there are differences of Hells And so he leaves the Objection But we read of no more Hells than one though it cannot be denied but that there are
1. We are here to understand by an enemy our neighbour in the largest sence as will appear if we enquire what our neighbour is Luke 10.29 See Notes on Matt. 22.39 Bless them that curse you what is meant by blessing and cursing of men See Notes on Gen. 12.1 Reason 1. They have need of blessing God will curse them Gen. 12. Reason 2. It is the Disciples duty 1. they are commanded 2. they are called to inherit a blessing 1 Pet. 3.9 Psal 24.5 and 133.3 Rom. 12.14 Object Elisha 2 Kings 2.24 Nehemiah 13.24 James 3. herewithal we curse men Answered before The conversation of Christ's Disciples is laudable among all men and deserves not to be evil spoken of c. See Notes on Gen. 12. Obser 1. There will be such as curse the Disciples of Christ Numb 22.2 Sam. 16.5 Jer. 15.10 Obser 2. Instead of cursing the Disciples return blessing Rom. 12.14 1 Cor. 4.12 Obser 3. The eminency and nobleness of the Christian spirit See Notes on Gen. 12. Mysticé Object Then he would that we should love our sins which are our greatest enemies Answ The Lord requires nothing of us that is unjust or evil Now to love our spiritual enemies is so for the very love and desire of evil renders men evil Scire malum non est malum To know evil is not evil Abominabiles facti sunt sicut ea quae dilexerunt They are abominable as those things which they loved 2. If we might love Sin there could then be no object left for our hatred Exhort 1. Curse not the Disciples of Christ it 's a desperate design so to do The Lord said He will curse those who curse Abraham 's Children See Notes on Luke 12. What is it but barking vilifying reproaching one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Notes on Gen. 12. And for what difference of judgment c. Consol Unto the Disciples See Notes on Gen. 12. Exhort 2. Fear not value not the curses of men their words are wind dogs barking against the Moon which keeps on her course and so do thou Exhort 3. Bless them that curse you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say is reason enough Speak evil of no man The fool travels with a word fear not saith the wise man it will not burst thee There will be a time when a dog shall not move his tongue against the children of Israel Thou art not called to be to be a curse but to a blessing that we should inherit a blessing Obs If our Lord command us to love our enemies how much more our friends those who are of the same heart mind and will with us 3. Do good to them that hate you Herein we must enquire what it is To hate To do good to them that hate us Hatred is affectus seperationis an affection or disaffection of separation wherein it 's opposite unto love which is affectus unionis who separate you from their company One contrary is the measure of another As therefore love is a connaturality and complacency in him whom one loves so hatred is an aversness a disaffection to him whom one hates as Love is bene velle alteri a wishing another good so hatred evil as love blessing so hatred cursing As love puts men upon doing what good they can in word or deed unto another so hatred puts a man upon doing what hurt or mischief a man can in word or deed do unto another So that they who hate us are disaffected to us wish all the mischief they can to us curse us speak all the evil they can of us do us all the evil and mischief they can possibly And these are they who hate us and these are they whom our Lord commands us to love bless and to do good unto them What good should I do to them Answ If they be hungry feed them if they be thirsty give them drink and by like reason do all offices of love such as his necessity requires and thou art able to do Obj. But there is some measure or rule according to which I must do good to him that hates me Answ I know no other but that which our Lord gives Thou shalt love thy neighbour as thy self whatsoever ye would that men should do to you do ye the same to them Reason By loving blessing and doing good to them who hate us we further and advance God's main end touching the salvation of man-kind He would have all men to be saved And 1. To this end He hath sent Jesus Christ into the world John 3.16 2. And as the Father hath sent the Son so he sends his Disciples that they may go and bring forth fruit John 15.16 and 20 21. 3. This is the most powerful and effectual means for the melting those who hate them heaping coals upon their heads Prov. 25.21 22. 4. If this glorious end cannot be advanced by reason of mens obdurate and obstinate aversation and hatred yet there remains against them God's Testimony and the Testimony of Christ and his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The Disciples of Christ according to to their meek and better nature and principle in them they can do nothing but good and God who acts them directs and justly may direct them to objects of that good 6. It is the precept of our Lord who hath Authority to Command us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knows it's a precept necessary for us It 's the same that he hath practised and that towards us The Priests must eat up the sin of the people Hos 4.8 7. This is according to the Rule of Equity See Notes on Mat. 22.39 Obj. 1. May I not hate them who hate God ibidem Obj. 2. Must I feed and cloath mine enemy c. ibid. It is no hard matter thus to Philosophize But our Lord directs his Disciples to do these things To love their enemies to bless them that curse them to do good to them that hate them to pray for them that despightfully use them and persecute them but where are there any such men in the world There are more such men in the world then it 's fit that thou shouldest know if thou be such a curious questionist as Herod was He would know where Christ was that he might come and worship him but by the event it appeared how he would have worshipped him if he could have found him with a mischief Saul experimentally found David such an one and Saul bid him return 1 Sam. 26.21 but David durst not trust him But if this Inquisition after such lovers of enemies those who hate them c. proceed from an ingenuous and pious desire to be like unto them that they who make such enquiry may themselves also love their enemies c. I shall give such direction to those as the wise man gives to those who are supposed to make such inquisition Ecclus. 6.16 He that fears the Lord shall find them whereby the wise man implyes that every man is
4. But in regard of the first and original fatherhood so as there is one God and Father of all so whether Natural or Spiritual Fathers they are instruments unto our Heavenly Father 2. Specially this is spoken to the Disciples who are begotten anew unto the hope of Life and therefore our Lord saith Call not your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your He would our hearts should be raised up unto the Everlasting Father of whom the whole family of Heaven and Earth is named Eph. 3. Thus John 1.12 13. As many as received him to them he gave power to become the Sons of God Who are born not of blood nor of the will of man but of God NOTES AND OBSERVATIONS UPON MATTHEW V. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye may be the children of your Father which is in heaven for he maketh his Sun to rise on the Evil and on the Good and sendeth rain on the Just and on the Vnjust HItherto we have heard the Law of Love come we now to the Reason of that Law The Reason see in the Analysis There are many things contained in these words which might be insisted on more particularly I shall speak of them only according to their scope 1. God is our Father in Heaven as before 2. Our Father in Heaven makes his Sun to rise upon the Evil and upon the Good 3. He rains upon the Just and the Unjust 4. Our Lord commands his Disciples to love their Enemies to bless them that curse them do good to them that hate them pray for them that despightfully use them and persecute them that they may be the Children of their Father for he causeth his Sun to rise upon the Evil and upon the Good c. 2. Our Father makes his Sun to rise upon the Evil and the Good The Sun is here called God the Father's Sun because he Created it and hath power to dispose of it and the motions of it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred to make to rise is used in a transitive sence otherwhere very seldom and that it is here so used is by an Hebraism according to which Neuters and Intransitives are used as if in Hiphel as Transitives The Reason in regard of 1. God 2. the Creatures 1. His common Providence over all He hateth nothing that he hath made Wisd 11.24 and 12 13. Neither is there any God but thou that carest for all things His Power and Authority is over the Sun 2. The necessity in the Creatures the need they have of light and life his mercy over all his Creatures and his love to mans eternal welfare His compassion on all who are degenerate and turned from him that this his goodness may lead them to repentance Rom. 2.4 Doubt That ye may be the children of your Father which is in heaven c. It 's forcibly implied that ye are his children when he is called your Father how otherwise can he be your Father unless ye be his children and if ye be his children already when he is said to be your Father what need is there that ye should love your enemies bless them that curse you do good c. that ye may be the children of your Father It 's answered by some that this is by way of convicton that ye may approve your selves to be his children by being like unto him But farther God is said to be our Father and we his children divers wayes and in divers degrees according to that ineffable and unexpressable Generation of the Son of God and the process of the Holy Spirit Of his own will he begat us Jam. 1. We read of Children born from the dead such as have died unto their sin and so become the children of the Everlasting Father even of Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity After his Resurrection from the dead he calls them children I go to my Father and your Father There are also Children who are born of the Spirit of this Son-ship speaks John 1 John 3.1 Now are we the Sons of God but it appears not what we shall be but we know when Christ who is our life shall appear we shall be like him Obser 1. Literally Spiritually 1. Literally The Sun is God's his Creature and to be disposed of by him as he makes it rise and set so to stand still so to go back God hath Power and Authority over it the most Glorious Body of light it hath therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Servant because it serves God and the Creatures of God It 's better thus to follow the Scripture than to trouble mens minds with other Contemplations in Nature Obser 2. What a dignation what a condescention is it for him whose the Sun and Moon and Stars are to regard man It is the argument of Moses Deut. 10.14 15. and David Psal 8.3 4. and 24.1 2. and 144.3 Lord what is man yea what a great Grace is it to the Church of God to Israel to the surrogate Israel Deut. 10.14 The heaven and the heaven of heavens is the Lord 's thy God the earth also and all that is therein Obser 3. The God of heaven is our Father if we be Christ's Disciples your Father The heaven of heavens are the Lord's the earth he hath given to the children of men A ground of contentation in our own estate what ever it is abide with God 1 Cor. 7. Your heavenly Father knows ye have need of these things cast all your care upon him for he careth for you 1 Pet. 5.7 Obser 4. The Soveraign Power Authority and Love which all the children of God may hope and expect from their Father Pater est nomen potestatis pietatis saith Tertullian Psal 115.3 As for our God he is in heaven he hath done whatsoever he will The Lord hath Soveraign Power also over the earth and all things in it The earth is the Lord's and the fulness thereof Psal 24.1 Yet he is pleased rather to be stiled our heavenly Father and our Father which is in heaven Obser 5. There are some who may be truly called good men our Lord calleth them so who may be called Just men and such as need no repentance Luk. 15.17 This is the rather to be heeded because some are wont to take and mistake certain places of Scripture which they make Rules to all the rest As there is none that doth good no not one c. where the Apostle speaks of the Apostate state of the Church Quaere Whether of these two tend more to Faith and Obedience whether to say that some there are good and just men or to say there is not a just man upon earth which the wise man speaks only of possibility of sinning as I have heretofore shewn These Meditations and such as these may be gathered out of the words but their main scope is to shew our heavenly Father loves his enemies doth
Word What Spirits these were is evident by the former words even those wherewithal those were possessed whom they brought unto him which are elsewhere called Devils Mat. 10.17 and evil spirits and unclean spirits Acts 5.16 and 8.7 We read of diverse evil spirits in the Old Testament 1. The Seducer of our first Parents the Old Serpent called the Devil and Satan 2. The evil spirit that troubled Saul 1 Sam. 3. That which deceived Ahab 1 Kings 22. 4. That which tempted David to number the people 5. That which stood at the right hand of Joshua the Son of Josedec to resist him Zach. 3. 6. That which exercised the Patience of Job 1.2 And so we read of one or other in an Age throughout the Old Testament But in those few years wherein our Lord executed his Prophetical Office ye read of one that had a dumb Devil another a deaf Devil another blind yea a Legion of Devils in one man As if those contrariae fortitudines as the Antients call them those contrary Powers had been reserved as objects whereon the power of God should exercise it self Therefore if there be in them subtilty Christ and we in him knows and discovers their subtilty so that we are not ignorant of their wiles Col. 2.15 He spoiled Principalities and Powers as in Simon Magus Elymas c. Thus Satan fell and falls like lightning from Heaven If there be in the Name and Nature of them a mischievous will in Christ is manifest the love and good will of God to us if strength Christ is the stronger one Luke 11.21 Esay 40.10 Behold the Lord God comes upon the strong so in the Marg. Obser 1. The word is Catholicon an Universal Medicine Obser 2. God reserves a Power beyond Satan Repreh The pride of foolish men who boast of Christ's victories over evil spirits Col. 2.15 that he hath spoiled Principalities and Powers while mean time poor men the Principalities and Powers the Evil Spirits triumph over them The Reason of this is apparent from consideration of Christ's authority and strength his strength is seen in his powerful Word and Spirit for his Word is with Power Luke 4.32 Vide Notes in Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it must be a more powerful spirit that casts out the evil spirits even the spirit of God by which the Son of God cast out Devils Mat. 12.28 For it must be a Spirit that can remove a Spirit as in Nature when applicantur activa passivis when things active are applied for the removal of what is Spiritual howsoever it be a body that is made use of that 's but a Vehicle it is a spirit only that does the work Obser 1. Note here the miseries whereunto our Humane Nature is obnoxious and liable by reason of sin to be possessed with evil spirits and to be the receptacle of all manner of diseases The name of Man as God made him is Adam Earth and Earthly but as man hath made himself Enosh i. e. weak sickly miserable and is become the common name of all men Obser 2. Here then is an object for the Merciful God He hath not left man-kind miserable and without remedy Obser 3. The most High God reserves a Power to master and subdue all contrary Powers 2. He healed all that were sick Had our Lord Jesus greater love to the Bodies of men and to their Natural Life than to their Souls and to their Spiritual Life Surely no but the Reason of this we shall find in the following point The Greek words are He healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male habentes those who were ill And whether is the greater disease that of the Body or of the Soul Obser 2. Col. 2. What ever he did it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent his word and healed them 3. All this he did That it might be fulfilled which was spoken by the Prophet wherein two things must be inquired into 1. How Christ himself took our infirmities and bare our sicknesses 2. How by casting out the Spirits with his Word and healing all that were sick that was fulfilled which was spoken by the Prophet Esay In the former we must enquire what is meant by Infirmities by Sicknesses and how Christ took our infirmities and bare our sicknesses 1. The Word in Esay 53.4 which we turn our infirmities is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sins yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other word also in the LXX 2 Chron. 9.29 was rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and Peter referring to the same place of the Prophecy of Esay 53.4 1 Pet. 2.24 saith who himself bare our sins in his body on the Tree The former word signifieth the less sins and the latter the greater As there are also degrees of bodily diseases some more easie to be born and cured others less and therefore bodily diseases are not here excluded The Reason why by diseases and infirmities sins and iniquities must here be understood is 1. Because they are the punishments of sins and for the most part they proceed from the diseases of the mind And threfore our Lord being about to cure the man sick of the Palsie He first removes his sin and then heals his disease Mat. 9.2 And he warns him whom he had healed of a spirit of infirmity John 5.14 Sin no more 2. Also because they are preventitious of sin Job 33. These infirmities and sicknesses Christ took and bare But how could this be for neither was the Lord Jesus ever possessed with a Devil nor was he ever sick It is true the Jews spake to him most unworthily Say we not well that thou art a Samaritan and hast a Devil But he answered most mildly to that most bitter provocation I have not a Devil but I honour my Father and you do dishonour me John 8.48 49. He had not a Devil nor was he ever sick in all his life upon the Earth in the dayes of his flesh And therefore both the Righteous on the right hand and the Wicked on the left ask this question When saw we thee sick He was never sick Mat. 25. Nor indeed was it reasonable that He should be sick because he took the Nature of Man in general not the special diseases of every man it 's true it behooved him in all things to be like unto his Brethren and so he took upon him that which is the most incident unto Mankind as Hunger Thirst Weariness c. but as for diseases they are not incident unto all men and if they were what kind It 's evident therefore that the words here used in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses must not be understood so as if Christ in his own person had taken or born one or other But when Christ is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take our infirmities and bear our sicknesses
upon it and require it saith Zacharias as he was now dying 2 Chron. 24.22 But now let us observe the time of the Gospel and we shall find that the Lord gives more Grace When the Lord Jesus began to us and drank to us Mat. 5. What saith he to those who were to pledge him Col. 1.11 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness yea count it all joy when ye fall into many great and grievous temptations Jam. 1. This may well seem strange to flesh and blood that which all the rest of mankind looks at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a sick man looks on a potion that that the Christian man beholds as the Cup of Salvation yea it may seem strange that out of that which makes all the world sad and sorry should proceed joy yea all joy that the Disciples of Christ should accept that as a promise which all the world besides look at as a threatning But it must not be strange to us 1 Pet. 4.12 13. To sit at Christs right hand and his left is not Christs to give but it must be given to those for whom it is prepared of the Father What not his to give Hath he not said expresly Mat. 11. All things are delivered to me of my Father Joh. 3.35 The Father loved the Son and hath given all things into his hands yea doth not the same Apostle who ascribes distributions of honours unto the Father 1 Cor. 12.22 doth not he ascribe also the same unto the Son Eph. 4.8.11 Doth not the Lord Jesus affirm after his Resurrection That all power is given to him in Heaven and in Earth Mat. 28. And how else are these promises to be understood Luk. 6.40 Every one that is perfect shall be as his Master Joh. 12.29 Where I am there shall my servant be Doth the Lord then derogate from himself in the Text what elsewhere he claims and challengeth to himself as his own when he saith To sit on my right hand c. is not mine to give Truly it is very strange that so many learned and good men should either mistake a business of so great moment or else yield their understandings captive to the Authority of some one principal Leader as our late Translators have done yea we may justly marvel that even whole Churches should be swayed with the Opinion and prejudice of one man for so not only this and the Old Translation but the Italian of Diodati and the French set out by the Ministers have the words in the same sence that we have yea the English Gloss hath this Paraphrase of the words so rendered God my Father hath not given me charge to bestow offices of honour here And the like Observations are gathered from the words so misunderstood for the Text is to be rendered without any Supplement at all thus To sit at my right hand and on my left is not mine to give unless to those for whom it is prepared for so our Lord denies not that it is in his power to bestow the honours of his Kingdom but he denies that he may give it unto any other than to those for whom it is prepared And the Text must be understood without any Supplement and without any forcing at all even in the genuine signification of the words for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi unless or except so where Mat. 17.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except the Son of perdition none unto which a very learned Critick refers Gal. 2.16 And thus the Vulg. Latin the Syriack and Arabick Vatablus Castellio the Spanish Coverdale and our Old English Manuscript Martin Luther and Old Dutch Translators rendred the words so that the words thus truly understood afford these Two Divine Truths 1. The Father hath prepared honours and dignities for those who drink of his Cup. 2. The Son may not give those honours and dignities to any but to those for whom they are prepared of the Father 1. That the Father hath prepared honours and dignities for those who drink of his Cup appears Psal 31.19 How great is thy goodness that thou hast laid up for them that fear thee Esay 64.4 1 Cor. 2.9 wherein enquire what is it 1. More especially to sit and 2. To sit at Gods or Christs right hand and left hand 1. To sit is the posture of a Judge See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is here principally meant Mat. 19.28 the occasion of the suit 2. To sit on the right hand See as before But what is it to sit on the left hand It 's true the right and left hand are sometimes opposed as reward and punishment honourable and dishonourable See Mat. 25. But it 's no more here than on each side of the Judge as at our Assizes whether to sit on the right or left hand of the Judge it 's an honourable place thus 1 King 22.19 I saw the Lord sitting on his Throne and all the Host of Heaven standing by him on his right hand and on his left 2. To sit at Christs right hand and at his left is not his to give unless to those for whom it is prepared and who are they Psal 31.19 as before They are the Righteous that must shine forth as the Sun in the Kingdom of their Father Mat. 13.43 And to those who by patient continuance in well doing seek for Glory Honour Immortality Eternal Life Rom. 2.7 and v. 12. Sitting at Christs right hand and his left in his Kingdom is promised upon no other terms Obser 1. Hence we may easily discover a snare and a notable stratagem of Satan whereof I spake in part before He would perswade men to hope for the Eternal Reward the sitting at the right hand and left hand of Christ in his Kingdom without drinking of his Cup or being baptized with his Baptism And to introduce this belief into the hearts of men he perswades them that to sit at Christs right hand and his left is not his to give whose then it shall be given to those for whom it is prepared who are they The Lord knoweth who are his 2 Tim. 2.19 But who are they who are his Whosoever names the Lord Jesus Christ let him depart from iniquity They that fear him are his or love him they are his They who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life they are his They who drink of his Cup c. they are his This is the constant rule according to which the Lord Jesus proceeds in distributions of honours prepared by the Father It is not Christs to give but it shall be given to them for whom it is prepared Thus the mis-translation insinuates into the minds of men an inevitable destiny an unavoidable fatal necessity of sitting at Christs
right hand without drinking of Christ's Cup without conformity unto his death whereas the true Predestination is to be made conformable to the Image of the Son of God Rom. 8.29 2. Observe hence the unavoidable necessity which lies upon all the Disciples of Christ which would be saved by him and sit at his right hand and his left in his Kingdom that they drink of his Cup. The Lord Jesus is the Author of Eternal Salvation but to those that obey him Heb. 5.9 And he is able to save to the uttermost but those who are able to drink of his Cup and be baptized with his baptism to those who come unto God by him Heb. 7.25 And there is no other name by which we can be saved Act. 4.12 Nor is there any other way but that living way Heb. 10.20 All Power and Authority in Heaven and Earth is given to him yet hath he no Authority no Power to give the Honours and Dignities of his Kingdom to any other than those who drink of his Cup and are baptized with his baptism The necessity of drinking this Cup Nonne haec oportuit Christum pati atque ità intrare in regnum suum Would God they who are too often in other Cups would seriously and sadly think of this Poculum Salutare this Cup of Salvation that they who strive for an outward baptism would as much or more endeavour after this Alas do they not know that whilst we are sinners Christ dies Rom. 5. Do we not know that the wisdom of God is crucified by our foolishness our errours our lies that the life of God is slain by our deadly sin That the Patience Goodness Mercy Love of God c. all which is Christs suffers from our iniquities Esay 53.4 5. So Arius Montanus and Tremellius Repreh Those who refuse to taste of Christs Cup to be conformable unto his death in dying to sin such as refuse to be baptized into his death This no doubt is the reason even because we refuse to suffer the death of the sin and drink of the Cup of Christs sufferings that the Lord hath given and is yet giving to all Nations the Cup of his fury to drink Thus ye read Jer. 25.15 where the Lord threatens his Judgments unto his own People and all the Nations round about for their disobedience unto the Law and Prophets That they turned not from their evil wayes and the evil of their doings which he signifieth under the metaphor of a Cup vers 15. This disobedience hath brought the Sword among us this continues it yet with us This Judgment Esay 66.14 15 16. applyes to the Nations under these Times of the Gospel as also Zach. 13.7 8 9. the same is the reason of all other Judgments of God as the manifold diseases among us Many of us have often professed to shew forth the Lords death by dying to sin and so have taken the Cup of Salvation and have called upon the Name of the Lord yet have we continued in our sins And therefore the Lord hath caused many to taste the Cup of his Judgment Thus he tells the Corinthians 1 Cor. 11. Therefore many are sick and weakly among you and many are fallen asleep i. e. die the death even because they have not died unto sin And to what other reason may we refer the present Judgment of God upon us even this immoderate and unseasonable drought what else may be the cause of this but because we refuse to be obedient unto the Law and Prophets we refuse to drink the Cup of Christs passion we refuse to be baptized into his death Say I this or saith not the Scriprure the very same The Astrologers refer our present drought unto the late Eclipse and it cannot be denied but that hath been Gods Instrument in second Causes whereby he hath brought this evil upon us as the like hath been observed in manifold other Eclipses of the Sun in former times But what is that that hath provoked the Lord to send this Cup of his fury unto us to Eclipse the light and beams of his countenance towards us What hath moved the Lord to stop the bottles of Heaven Job 38.37 that he hath not in their season emptied them upon the Earth Jer. 9.12 And doth not the Prophet Zachary refer the same Judgment unto the same cause under these times of the Gospel Zach. 14.16 17. What is it to come up to keep the feast of Tabernacles It cannot be meant literally for that among the rest of the Ceremonies is ceased What then is signified by a Tabernacle or Tent what else but our humane flesh and body 2 Cor. 5.1 4. 2 Pet. 1.13 14. To keep the Feast of Tabernacles then what is it but to have our Tabernacle our dwelling our house with Christ Joh. 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dwelt in us They therefore who refuse to suffer with Christ in the flesh to imitate his death to drink the Cup of his Passion and Suffering with him They shall have no rain of Blessing no rain of Gods Living Word which is compared to rain Deut. 32. Heb. 6.7 no outward rain for as that is one of Gods blessings upon the obedient Deut. 28.12 So is the want of it a Curse upon the disobedient vers 23 24. and for the sin of his People he shuts up Heaven 1 King 8.35 3. They say unto him we are able How able they were appeared soon after when being in company with our Lord when he was now to drink of his Cup they all forsook him and fled What boldness was this what presumption and confidence of their own strength But their confidence and presumption so much the more condemns the despair and unbelief of many of us James and John were yet Carnal they had not received the Spirit of God they knew Christ only according to the flesh As for many of us we perswade our selves that we are Spiritual and know Christ according to the Spirit and believe in his Mighty Power yet when the Cup comes to us when it 's offered to us to drink of it we cannot away with it we have no power no strength at all to drink of it while we are not yet tryed while the Cup is not yet come to us O how valiant we are the Elect the Chosen of God i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen men and Mighty men of valour But when now temptation comes either from the world hope of gain or fear of loss or desire of honour and reputation or from our own flesh or from the Devil what ever the temptation is what arrant cowards we are we lye down like great Lubbars and let Satan buffet us Repreh How justly doth this reprove the present Generation of men who look at Christs drinking the Cup of his Passion and Baptism as suffering his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fore-suffering and his principal passion from the Jews and
of our selves and all we have unto our God we have never the less for it but much we gain by it yea all we have we gain by it we are now made owners of that which we were usurpers of before A drop fallen into the Sea is not lost Besides hereby we know how to bestow our good which we knew not before for our Lord deals with us as with his Stewards He calls us to account what we have received and then directs us how we shall lay it out to his and our own best advantage and appoints us how much of our thoughts desires love joy c. we should bestow upon our selves how much upon our Children our Servants our Neighbours so that God may be acknowledged to be the Lord of all and in all 9. O the blessed free estate of such an one who thus disposeth of his Masters goods 10. O the miserable estate of such as deny God his own scoff at and wrong his Messengers who are sent by God to demand this debt of them 't is the judgement of those themselves who denied God his own Mat. 21.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Lord will miserably destroy them and let out his vineyard unto such as shall render him the fruits of it in due season But is there any of us so unjust as not to render our Lord his own Beloved let us not deceive our selves nor think we can deceive our God in a business of so great moment He is so just that he will not deceive us and so wise that we cannot deceive him He who thinks he gives God his own let him look to it that his Coyn be currant that it have Gods Image on it and his only God will not part with his Glory to another if therefore we give God glory let us take heed we aim not at our own They tell of Phidias the Carver that he wrought his own picture so cunningly within the shield of Minerva that it was as hard to disfigure that as demolish the other Is not thine own Glory woven and wrought in Gods Glory as giving Alms and praying to be seen of men if so thou givest not glory unto God but art ambitious of thine own glory God deals not unjustly with us he gives every one that which is his Prov. 12.14 But some will complain they are wronged if they be thought to detain ought from God they keep his Sabbaths and hear his Words But is all this to give God all his own men are content to give many things unto God as to give him the seventh part of their time to build him Temples to feed cloath harbour the poor c. to do almost any thing without them but yet is not one main thing wanting hast thou given God thy self Rom. 6. 2 Cor. 8. hast thou given him that one part of thy self thine heart hast thou given him that one affection of thy heart thy love or thy joy or thy fear or thy hope or any of the rest intirely if not thou hast as yet given God nothing at all as thou shouldest I appeal to him who makes the most Conscience of with-holding any thing from God whether the duty of hearing his Word or keeping his Sabbaths or any of the like there is the same reason for giving God all we are and have a quatenus ad omne valet consequentia if I ought to give any thing suppose the Lords day to God because it is Gods then surely I ought to give all my time unto the Lord for this is the time especially this of the Gospel which the Lord hath made and the same reason is as forcible for all our affections Should I give my body to be burned and all my goods to feed the poor I am nothing 1 Cor. 13. confer Mich. 6.7 8. Esay 58.2 7. Psal 50.13 14. Means Before thou pay God his own and render to him his Image all other impressions must he wrought out of us the Image of the Beast must be first wrought out of thee Apoc. 13. we must first work out the Image of the world Nolite conformari huic seculo Rom. 12.2 2. Pray to the Lord to dissolve Satans work in thee That when the Prince of this world comes he find nothing of his own in thee as the Lord said Joh. 14.30 This 3. Must be done by Humiliation Repentance taking up the Cross and Mortification The house must be swept before the groat be found V. L. Psal 77.7 Scopebam Spiritum meum As St. Paul was stricken to the ground before he bare in his body the marks of the Lord Jesus Christ 4. When these impressions are wrought out of us then Reformamini Spiritu mentis vestrae Rom. 12.2 be reformed by the renewing of your mind and in patience take up the Cross of Christ for it cannot be but evil thoughts will assault us a new in hope to make new impressions in us Then then remember thou art not thine own thou art the Lords thy Saviours Dic tu tuis cogitationibus propter Christum custodio parietes say thus to thy tempting thoughts I am not mine own I keep the house for Christ saith Macarius Confer Notes in Rom. 6.19 It cannot be but unclean lusts must tempt thee to work their impression in thee Then then remember thou art not thine own then say to thine unclean lusts my body is Christs my body is not for Fornication but for the Lord 1 Cor. 6. What authority have I to dispose of anothers goods what power have I of mine own body 1 Cor. 7.4 Shall I take the members of Christ and make them the members of an harlot God forbid 1 Cor. 6.15 If thus valiantly we bear the impression of the Cross of Christ Christ himself will give us the other mark of his Coyn his Crown Be faithful unto the death and I will give thee the Crown of Life Blessed is the man that thus endureth temptation which now beareth the Cross for when he is tryed he shall receive the Crown of Life which the Lord hath promised unto them that love him Jam. 1.12 Grant us O Lord so to love thee and to bear the Cross of Jesus Christ that thou may'st give unto us thy Crown that we may inherit the Everlasting Kingdom through Jesus Christ our Lord Amen An Addition to the former Notes ALl that we have if every one had his own belongs to one or other of these Three Men 1. The First Man which is of the Earth earthly 2. The Second Man who is the Lord from Heaven heavenly 3. The Man of Sin who hath made a separation between the First and Second Man We have here to speak of the things of God The things of God may be considered Generally or Specially for as the light which God commanded to shine out of darkness was first scattered in the whole world and then contracted and gathered into the heavenly vessels of light So we may consider the heavenly gifts
be a Godly man unless also he love God no more than the Devil himself can be said to be Godly who knows God better than the most learned man And therefore St. Paul though I know saith he all mysteries and all knowledge and have not Charity I am nothing 1 Cor. 13. and the reason is Cognitum est in cognoscente per suam speciem We are carried in our understanding only to the representation of the thing we know but we are carried by love into the very thing it self we love we are only imaginarily united unto the thing we know but really united and joyned unto the thing we love and therefore saith the Prophet They are become abominable according as they loved Hos 9.10 Jer. 2.5 So on the contrary saith St. Paul He that is joyned unto the Lord is one Spirit 2 Cor. 6. As a man that 's hungry may perhaps fansie a kind of satisfaction to his appetite and a man that 's thirsty may imagine a like satisfaction of his thirst but alas these are but dreams as Esay 29.8 it is not a speculative knowledge of God that will fill the hungry soul no it 's a real taste and relish of God If ye have tasted that the Lord is gracious 1 Pet. 2. And he that eateth me shall live by me Nor is it the fansie or thought of God which will satisfie the soul that is athirst for him My soul is athirst for God even for the Living God Psal 41. The soul that hungers and thirsts for God cannot be filled otherwise than with God himself as Psal 36.8 They shall be abundantly satisfied with the fatness of thine house Nor doth the Lord require only that we fear him for perfect love casts out fear whence in our Liturgy we call Gods Service perfect freedom No nor doth the Lord require a barren or dead or devillish faith as St. James calls it which yet many wholly relie on but a faith that works by Love as St. Paul speaks Gal. 5.6 Lastly for I must not stand long in gathering Corollaries observe we hence the integrity of God's Service This Commandment lest any one conceive himself exempt from 't is propounded to him by name in a manner Thou shalt love the Lord thy God c. Both 1. because God looks at a whole People or Nation as if it were but one man And 2. because obedience to Gods Commands is required of every man in particular and therefore answerable hereunto we may frame such a general Exhortation which yet may descend unto every one That we would love the Lord our God with all our heart c. And a most ample field it is wherein quaelibet herba Deum Every Creature speaks the Author of it and invites us to the love of him all the motives which I will make use of may be referred to these Two generals 1. There is nothing more just and reasonable And 2. There is nothing more profitable than to love the Lord our God 1. How reasonable and just it will appear if we consider 1. Gods merit and desert at our hands and 2. our own duty For whether we consider 1. the object here commanded to be loved and that either 1. In himself the Lord or 2. In reference unto us our God or 3. The act of loving him with all our heart the subject required to love the Lord. These and every one of these will yield us reason sufficient why we should love the Lord our God c. 1. As for the Object in it self considered it 's the Lord or Jehovah See Ains in Deut. 6.5 the Essence Nature or Being of God But when I tell you that the Essence or Nature of God folded up in the word Jehovah or the Lord is most lovely in it self it is not mine intent to wind up your thoughts to a Seraphical contemplation of the Divine Nature Such knowledge is too wonderful and denied to Moses himself though he be said to have seen the Lord face to face we must look upon it as on the Sun-beams but so as quenched in the water or as through a glass darkly yet so as the Lord himself unfolded his own Name and Nature unto Moses Exod. 34. in it self most amiable and most lovely The Lord the Lord merciful and gracious long-suffering full of Goodness of Truth keepinging Mercy for thousands forgiving iniquity and transgression and sin What more lovely than this name of Grace and Mercy to Israel to the Church of God being as yet in the nonage and subject unto many failings according to a like speech of St. John unto us and all Christians consideration in the like childhood I write unto you Children that your sins are forgiven you through his Name When the Church is grown up to riper years he propounds the amiableness and loveliness of his Essence and Nature in other Attributes as of Wisdom of Knowledge of Righteousness of Holiness of Truth of Patience of Goodness of Gentleness and the like and all to excite and stir up our Love and imitation of his most lovely Essence Nay Beloved Gods Essence and Nature is the Everlasting Fountain of all Goodness and Loveliness yea Goodness and Love it self 1 Joh. 4. whence all those drops of goodness and loveliness are distilled into the Creature there is nothing good amiable or lovely in the whole Creature whether it be Natural Moral or Spiritual which hath not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato calls it the Idea the exemplary subsistence or pattern yea the Original and Fountain of it in God himself as Honour Praise Glory Power Authority Strength Profit Pleasure in a word what ever can be called good Whence it is that no man nor thing can be stiled Essentially Naturally and Originally Good but only God Luk. 18.19 This Consideration that God is the very best Being and the Essentiator or giver of Being to every thing ought to be so prevalent with us that even for this reason were there no more we ought to love love him best and so with all our heart according to our own Rule Vt se habet simplicitèr ad simplicitèr ita magìs ad magìs maximè ad maximè if I ought to love that which is good because 't is good I ought to love that more which is better and that the best of all which is the best of all and that is God and for this reason God loves himself Vide Theol. Germ. Especially if we consider to whom he is good surely such he is to us and every one of us and therefore stiled thy God who ever thou art Whether we be considered 1. In our meer natural estate as we are his Creatures or 2. In our estate elevated above meer Nature as his new Creatures And if in our meer natural estate whence have we I beseech you that our meer natural estate to say from our selves or from any Creature or not from God I know not whether I should call it rather
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
and Curse of this outward visible World The Disciples therefore understand the end of both these worlds Reason Why they expected the end of the world the Lord had promised an end of Sathan's World the World of iniquity Dan. 9.24 The finishing of transgression and putting an end to sin 2. They hoped also that the vain World which was rendred such by Sin should consequently have an end which follows in reason for since Vanity and the Curse seised on the Creatures for Sin 's sake when the Sin should be removed they then hoped that the Vanity and Curse for Sin should be removed also Sublatâ causâ tollitur effectus 3. They might reason from Consideration of the Principles See Notes on Heb. 1. 4. They might also consider his Providence in governing the world See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last days But here a great doubt remains ibidem Doubt 3. Observ 1. Hence we learn how to judge of the World that now is and that which is to come See Notes on Rom. 5.12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figure of him that was to come Observ 5. ad finem Observ 2. God is no natural Agent Observ 3. The Vanity of all things under Heaven Observ 4. What a vanity is it to admire any Creature Observ 5. How little how inconsiderable is their loss who are spoiled of the perishing worldly goods See Notes on Heb. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou remainest Heb. 10.34 Knowing in your selves that you have in heaven rather according to the Greek Text and V. Latin knowing that you have in your selves a better enduring Substance in heavenly things A Summary of the Signs of the End of the World 1. False Christs 2. Wars 3. Persecution 4. The abounding of Iniquity 5. Preaching 6. Boni opinio an opinion only of good 7. Tribulation 8. Darkness 9. The Son of perdition 10. Men are effeminate 11. The Apparition of Angels 12. Men are secure 1â— Great Differences about Religion 3. Jesus foretels that many shall come in his Name Exhort Keep not guard at one place only but ward about the City 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are many deceivers that come and they come not openly but privily under a specious pretence they come in Christ's name Many shall come in Christ's name and shall say I am Christ. What is here meant 1. By Christ's Name 2. What to come in his Name 3. How is it true that many should come in Christ's Name 1. What is here meant by Christ's Name By the Name of God or Christ two things are understood 1. His Nature Being or Authority so Joh. 2.11 they believed on him v. 23. in his name so Matth. 21.23 By what authority Act. 4.7 power or name v. 10. 2. A pretence or colour of his Nature Being or Authority according to that of the old Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter is here meant in Christ's Name i. e. under a specious pretence of Godliness and Christianity Thus the Devil Gen. 3. ye shall be like to God and Sanballat Tobias and Geshem would build with Nehemiah for they sought their God with them The Reason of this is from Satan's subtilty and insinuation for should he or his lying Spirits or false Prophets appear as they are enemies unto the Christian Name they are so pernicious and abominable no man would entertain them or be deceived by them stollen waters are sweet The lips of of a strange woman drop like an hony-comb They promise liberty 2 Pet. 2. The Name of God and Christ is used as a colour and cover to hide all the Errors all the Iniquities in the World There shall be a multitude of Deceivers many we shall find them so if we consider that they are 1. Inward 2. Outward 1. Inward 1. False lying spirits 1 Joh. 4. 2. Winds of false doctrine Matth. 7. 3. False holinesses having a form of godliness 2 Tim. 3. 2. Outward and so there are many Antichrists 1 Joh. 2. many false Teachers 2 Pet. 2. Jude Reason 1. From the Apostacy of the Church which falling from Christ who is one 1 Cor. 8. becomes many degenerating from Unity breaks it self into Multiplicity 2. In regard of Christ's Prescience and Prediction which must have an accomplishment and fulfilling as well in evil as good for as the peaceable Kingdom of the Messiah must appear so there must also be wars and rumours of wars 3. The Apostle intimates the end whereunto the Lord directs these many Divisions Schisms and Heresies 1 Cor. 11.18 19. That they which are approved might be made manifest Observ 1. There is one true Guide one true Teacher Esay 30.20 Thine eyes shall see thy rain V. L. Doctorem tuum thy Teacher Preceptorem tuum thy Master and although there be many true Prophets many true Guides and Teachers yet all these hear and learn of that one Teacher all point at one and the same way of the Lord the way of Gods Commandments the way which is Christ the most excellent way of Charity 1 Cor. 12. last and 13.1 And one heart and one way Jer. 32.39 Act. 4.32 and therefore though there be many Prophets yet they speak but one thing they have but one mouth Luk. 1.70 they have but one shoulder Zeph. 3.9 2. There hath been a time in the Church of Christ when there were not many Christs but one There was a time when there was but one Christ in the Church when the many Christs were yet future and to come of such a time speaks the Apostle 1 Cor. 8.6 To us there is but one God and one Lord Jesus Christ yea and such a time there must again appear When the Serpent of Moses hath devoured all the Serpents Then the Lord shall be one and his Name one That time when there was but one true Christ in the Church was but a very short time it lasted little more than forty years for in St. John's time we read of Antichrist yea of many Aâ—â—â—christs come into the Church 1 Joh. 2.18 19. 3. There are many deceivers 2 Tim. 3.13 Evil men and Seducers Tit. 1.10 Many unruly vain talkers and deceivers 2 Joh. 7. Many deceivers are entred into the world Note what a world of enemies the true Christ of God hath in the world 1. Inward enemies the lusts of the flesh the lusts of the eyes and the pride of life 2. Outward enemies open violent men who hate oppose and persecute the name of Christ 3. Feigned friends but really and indeed enemies of the true Christ who come under a pretence of his Name Nature Being and Authority Observ 4. These are the last times St. John collects this consequence from the multitude of Antichrists 1 Joh. 2.18 2. These many deceivers shall come The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being referred to inward deceivers they shall come signifieth their being their presence their appearing being referred to the inward or outward deceivers it imports their
whence appears the Deity of the Lord Jesus Esay 41.22 23. and 42.9 and 45.11 Observ 2. Note a broad difference between this Oracle of the Lord Jesus and that of the Heathen they were and are forced to answer things doubtfully because they knew not future things whence their Apollo was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. Note our Lords humility and condescent his care and providence for his Church He with-holds nothing needful but reveils what is necessary and profitable for us Observ 4. Sometime our Lord answers by silence or refuseth to answer as to Pilate and the Jews Mat. 26.62 63. and 27.12 13. sometime he declines the question as he did to the Scribes and Pharisees Mat. 21.23 24. Our Lord deals not so with his Disciples but answers their questions in this and the following Chapter which being an answer of wisdom and truth to the Queries aforesaid must needs contain matter of singular use for these times which are the very times aimed in at their questions and our Lords answer Observ 5. The Disciples asked and had answer to their questions whence note that some there are who seeking unto Christ shall not go away without an answer Mat. 13.10 11 12 36 37. and 15.15.6 and 18.21 22. and 22.35 36. 1 Pet. 1.11 12 13. Observ 6. What manner of people were these who obtained answer to their Queries who else but the penitent ones the converted ones believers self-denying obedient ones let such as these come unto this Oracle the Lord Jesus and he will never dismiss them or send them away without answer unto their Queries 2. Our Lord forewarns his Disciples to beware lest any man deceive them wherein we have 1. A peril and danger imminent even the danger of imposture to be carefully declined and avoided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. A duty injoyned caution and circumspection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see beware look about ye take heed Herein therefore we must enquire 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. what by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit 3. what kind of deceit is here meant 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man any one whether outward as Son or Daughter Wife or Friend Deut. 13.6 or 2. Because men are deceived by the inward man as the old man Eph. 4.22 The man of sin 2 Thess 2.10 or the envious man Rev. 12.9 principal heed and caution is to be had in regard of these who indeed are the Arch-deceivers and that is the Duty 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to seduce or lead out of the way and cause to err 3. The nature of what we call deceit may be known if we consider the deceiver or party deceiving outward or inward and the party deceived the deceiver must be understood either explicitly or implicitly to make some promise and win some credit belief trust and confidence from the party deceived whereby he is perswaded to a false and erroneous judgement the effect whereof is a fail of that good which was promised and hoped for which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an evil and mischief whereof the party deceived was secure and feared not which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is scarce any deceit wherein ye shall not meet with these See Notes on Eph. 4. This is the rather to be observed because there is an unclean Generation who support themselves in their wickedness and lasciviousness with an opinion that what they do they do by the power of God in whose power they act by that general word they mean their beastly actions and they have Scripture for it There is no power but of God Rom. 13.1 But alas this covering is too narrow to hide their Venery Esay 28.20 The word we turn Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not such as we call strength and ability but authority and so if we read the words as their true meaning is There is no authority but of God I am sure they have authority neither from God nor man for their abominable practises To be able to do wickedness is not from power or strength but from impotency and weakness as when we say that God cannot lie cannot deny himself this argues not any impotency or weakness in God yea could he lie or deny himself it were a weakness They are good men only who have power and strength with them Mar. 9.22 Phil. 4.13 what a wicked man doth wickedly it 's a privation an infirmity a weakness and what strength they pretend is impotency and weakness for if Evil be nothing as we say in our Metaphysicks Malum est non ens then the pretence of power to do evil is to do nothing it 's a known Rule id possumus quod jure possumus But to let these unclean beasts know how fouly they deceive themselves and abuse the word of God to cover their filthiness the holy Spirit evidently proves that that wherein they glory as an act of power and strength is indeed a proof of their impotency and weakness I shall give either Sex a Scripture to think upon to the lascivious whoremonger I commend Jacob's speech to Ruben Gen. 49.3 4. though Ruben was Jacob's first born yet because he went up to his Fathers Couch he was unstable and weak as water and must not excel To the lecherous Harlot I propound Ezechiel 16. where the Lord having recited the manifold whoredoms corporal and spiritual of his apostate people he points to the fountain of it vers 30. how weak is thine heart The reason of this point is contained in the next verse Observ 1. The Disciples of Christ may possibly fall into errour and be deceived Jam. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.18 and 3.17 Humanum est errare falli decipi Levit. 4.13 and no marvel though Peter give this caution unto the Church since he himself James John and Andrew were the Disciples who propounded the Queries to our Lord and received this caution from him as appears Mar. 13.3 Doubt But our Lord in this Chapter seems to intimate that all the Disciples of Christ cannot be deceived but that some there are who cannot be deceived vers 24. they shall deceive the very Elect if it were possible It seems not therefore possible that the Elect should be deceived But here we must take heed that we be not deceived with false glosses and mis-interpretations of these terms 1. Elect and 2. Possible For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth choice men See Notes on Col. 3.12 such are they who have passed the furnace Esay 48.10 grown men who have kept the word of Christs patience Rev. 3.10 Who have received the unction such the Apostle describes Col. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it were possible so to be understood as too many conceive it to be for some
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
some why a few for answer to this doubt we must here distinguish between Christ in the flesh and in the dayes of his flesh and Christ in the spirit and his dayes in the spirit It is true that the Word being made flesh is straitned and such as the flesh is such also is the letter to the spirit and as the one so the other straitens it and obscures it that it is received and believed but by a few It 's said when all the Disciples forsook Christ at his passion the Church was resolved into the Virgin Mary and St. John But Christ in the dayes of his spirit is enlarged and far more believe on him and receive him this was figured by Joseph Exod. 11. All the Sons of Jacob were Seventy and Joseph died and all his Brethren and that Generation after Joseph's death the Children of Israel were fruitful and encreased abundantly they encreased like fish While the Lord Jesus the true Joseph lived his believers were but few but according to his own prophesie Joh. 12. When I am lifted up I shall draw all men to me Peter the fisher-man and fisher of men caught them by thousands Act. 2. And the reason is where the spirit of the Lord is there is liberty and largeness And those who preached Christ had Commission to go forth into all the world Matth. 28. and Rom. 10.18 Their sound went into all the earth and their words unto the ends of the world And he who receiveth you receiveth me Faith is offered unto all by the Lord in that he hath raised up Christ from the dead Act. 17.31 In the dayes of Christs Spirit they who have pierced him and wounded him and slain him in their ignorance they look upon him whom they have pierced and crucifie their sins whereby they had crucified Christ believe on him receive him All which is a just upbraiding of this present Generation who receive not the true Christ of God but rather his enemy as our Lord tells the Jews Joh. 5.43 I am come in my fathers name and ye receive me not when another shall come in his own name him ye will receive The Son of God comes in his Fathers name nature being power authority to fulfill all the promises which in Christ are Yea and Amen to be Immanuel Wisdom Righteousness Power Mercy c. Such a Christ this Generation receives not But if another a false Christ come in his own name as an envious Christ a proud Christ a covetous Christ a wrathful Christ i. e. such a Christ as will bear with and likes well all these and account them very good Christians this is Antichrist and he proves it vers 44. How can ye believe who receive honour one of another and not the honour that comes of God only How can ye believe who are envious and esteem not the love of God i. e. Christ Col. 1. proud and not humble Matth. 11. wrathful and not meek as Christ Matth. 11. Repreh The vain conceit of too many in this Generation that they have received Jesus Christ and believed on him that he hath done and suffered all things for them and that his obedience and righteousnes avails before God to all intents and purposes as effectually as if they themselves had done and suffered the same in their own persons Whence proceeds this vain perswasion but from abundance of self-love and a strong imagination Say you so but doth not the Apostle say Christ died for me and gave himself for me Gal. 2.20 It is true St. Paul saith so and wherefore did Christ die for him was it not for this that he being dead unto sin should live unto righteousness 1 Pet. 2.24 And wherefore did Christ give himself for him was it not that he might sanctifie him and cleanse him by the washing of water by the Word Ephes 5.26 O when will men leave citing the Scripture as the Devil did Matth. 4.6 Is thy case the same with St Pauls his former words are I am crucified together with Christ Is it so with thee then hast thou crucified the flesh with the affections and lusts I live saith St. Paul yet not I but Christ lives in me and the life which I live in the flesh I live by the faith of the Son of God who died for me and gave himself for me And is this thy case it is much to be feared that thou layest claim to what Christ hath done for thee but art slow enough in performance of thy duty unto Christ There are many Scriptures so made to our mouths as this is that if we can but pronounce them whatever our condition is we are perswaded by a strong fancy and self-love that they belong to us when indeed the case is much otherwise When Christ is received by such imagination he brings no comfort with him but fear and perplexity as Matth. 14.26 When the Disciples saw Christ walking on the sea they were troubled saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a fancy But he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators turn be of good cheer as they turn John 16. They were much for good cheer the word signifieth confidite fiduciam habete have faith and confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there 's a sure ground of faith and confidence and receiving Christ no fancy but a real being When he was come into the ship the wind ceased and when we receive him not a fancy instead of him the flood of ungodliness ceaseth and the evil spirit is quieted and there followeth a great calm Consol Though some and they but few received Christ yet let not those few despair because few there may be many more than thou knowest of Elias thought he was alone when the Lord told him he had many thousands besides him though but few the Lord takes care of those few Act. 16. Paul and Silas are called by a Vision into Macedonia and there to Philippi and the work that the presidential Angel invited them to is only Lydia and afterward the Gaoler yea the divine wisdom preventeth those who desire her yea she goes about seeking such as are worthy of her sheweth her self favourably unto them in the wayes and meeteth them in every thought Wisd 6. And the wisdom of God confirms this The true worshippers worship the Father in spirit and in truth and the father seeketh such to worship him Joh. 4.23 3. So many as received him to them he gave power to become the sons of God even as many as believed on his name Wherein we must enquire 1. What these Sons of God are And 2. How the Lord Jesus gives power to those who receive him to become the Sons of God The Sons of God are Natural Adopted 1. The Natural he is to whom the Father saith Thou art my Son this day have I begotten thee Psal 2. 2. The Adopted Sons are here to be understood to whom the Lord gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Power Right Authority
3. Apodosis Some there are who are righteous and not after the similitude of the second Adam's righteousness This is gravius dictum durus sermo an hard saying at the first hearing which yet is obvious for there is a righteousness which is of the Law Rom. 10.5 and which is of faith vers 6. So the Apostle calls that his own righteousness which is by the Law Phil. 3.9 But that which is through the faith of Christ he calls the righteousness which is of God by faith 4. Death hath reigned over those who have not sinned after the similitude of Adams transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to Reign answers most what to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have publick Authority and Dominion whether the Power be used well or ill So we read of a reign of sin and a reign of righteousness Rom. 5.21 a reign of life vers 17. and a reign of death It is here said of death that it reigneth I must here remind you what we understand by death Not only 1. The death Natural which surely had been natural to Man whether he had sinned or no and it had been of Grace if he had continued in the body and not have died Nor only 2. The Spiritual death which is a separation of the Soul from God who is our Life But also 3. The Infernal or hellish death though with distinction according to the distinction of those over whom death reigns which distinction is implyed in the Text for so we cannot truly say that the hellish death reigns over all those who have or have not sinned according to the similitude of Adams transgression though it cannot be denied but that naturally even this death also followeth sin as the wages of it every sin being in its own nature mortal and should prove so did not the Mediator intervene and bring the spirit of Life into the fallen man But here we speak of death as it naturally succeeds unto sin and followeth it according to the prediction and denuntiation Gen. 2. In the day that thou eatest thereof thou shalt die the death What right or title hath Death to the Kingdom The answer to this question will serve for a reason of this point Among the several wayes of coming to power and Sovereignty Statesmen reckon Usurpation Succession and Election and by these means death obtains the Kingdom vers 12. By one man sin entred into the world and death by sin for first sin usurped a power over us so ye find vers 21. Sin reigned unto death and that is the kingdom of sin Amos 9.8 Rom. 6. Let not sin reign But doth Sin die without issue No Death is the natural Child and issue of sin Jam. 1.14 15. ye find the Genealogy Every man is tempted when he is drawn away by his own lusts and enticed Then when lust hath conceived it bringeth forth sin and sin when it is perfected bringeth forth death If we shall search higher and enquire whose lusts these are and who draws us away then we shall find that lust is the Seed of the Devil Joh. 8. The lusts of your Father he is the Grandfather of Sin and Death so that indeed as Children are in the power of their Masters where Sin or Death is said to reign the Devil himself reigneth who hath the power of Death Hebr. 2.14 Ephes 2.1 2 3. So that sin is the Child of the Devil and the first born of sin is Death according to Jam. 1.15 Job 18.12 13. Bildad foretelling the destruction of the ungodly saith Destruction shall be ready at his side and shall devour the strength of his skin even the first born of death So we turn it but the LXX the Vulg. Lat. and the Chaldee Paraphrast they turn it by Apposition the first-born death or death the first-born of sin as the Genuine Child of sin and by right of primogeniture by birth-right successor and heir of sin in the kingdom of sin and Bildad vers 14. explains himself and puts instead of death the first-born and heir of sin the King of terrors But doth Sin and Death enter tanquam in vacuam possessionem as into an empty possession or doth Sin and Death find no resistance Truly very little or none at all and therefore Joh. 8. the lusts of your Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Devils lusts and ye have a will to do them and Rom. 6.19 Ye have yielded your members servants so that here is great right pretended unto the Kingdom right of succession and right of election I cannot here but take notice of that great presumption and rash judgement of some who have dared to condemn to death and hell many souls whom Antiquity hath commended unto us as the most Holy among the Heathen There is a Book extant bearing Title de Animabus Paganorum concerning the Souls of the Heathen The Author of that Work numbers up the most Vertuous of the Heathen recites many of their good works and wise sentences and their exemplary good lives and at length shuts them all up in the pit About the same time that this Work first saw light came forth another bearing Title de Inferno concerning Hell in the handling of which the Author is large and descends to speak of every particular place there not omitting any nook or corner mentioning all the kinds and degrees of torments with so great confidence you would think he had been there Such proud censorious spirits there are yet in the world yea worse who dare pronounce peremptory sentence of Damnation upon those who are not down-right of their own opinion How much more safe were it to follow that moderate spirit of the Apostle 1 Cor. 5.12 13. What have I to do to judge them that are without judge ye rather them that are within your selves and others within or under your power but these that are without God judgeth Yet such is the presumption of proud Adam in us That although our God hath exempted many things from our knowledge Deut. 29.29 as indeed such as we know not nor can know and which are not reveiled yet lest we should seem to be ignorant of any thing we will dare to determine of them as the state of the Heathen the state of Infants When mean time the things which are reveiled as the whole duty of man reveiled in the word these we neglect when yet they are things which the Lord would have us take principal notice of and therefore that Text Deut. 29.29 Things reveiled belong to you and to your Children c. Those words in Hebrew are full of extraordinary points and accents that we should take the greater heed unto them Observ 1. Death is the King of the first Adams Posterity Observ 2. The thraldom and slavery of ungodly men they are subjects and vassals under sin and death See Notes in Rom. 6.19 Life shall reign over them who shall be righteous after the similitude of the second Adams
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the
and he that hath the power of Death i. e. the Devil reigns without disturbance The strong man keeps the house and all his goods are in peace I was alive without the Law once See Notes in locum Observ 5. Sin Death and he that hath the power of Death reigns without disturbance but till Moses The Law and Christ the end of the Law Moses and Christ the true Moses they make the trouble and disturbance Moses he draws men away from their obedience and subjection unto sin hence his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses drew away the people from Pharaoh When the news of Christ the King was brought to Jerusalem Herod was troubled c. Matth. 2.3 The thirst of honour pride of life is troubled at the humility of Christ Luk. 23.2 We found him perverting the nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saying that he is Christ a King Act. 17.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have turned the world upside down so they thought when that which was above is turned downward and that which was below turned upward such were the men that counted the proud happy Mal. 3.15 This is good news unto the humble when they see the fallow ground is broken up We have blessed the proud and covetous whom God hates Now we see blessed are the poor and blessed are the merciful This is the disturbance that Moses and Christ make in the world Demetrius Act. 19.23 had gone on quietly in his trade of Goddess-making till Paul taught that they were not Gods that were made with hands he could have thrived otherwise by making Medals and Crucifixes but this dangerous position could not be born with They are no Gods that are made with mens hands But because that would not take with all but only with those whose profit was concerned therefore he made choice of a more general motive that would take with all the honour of Diana their great Goddess And we may conclude assuredly that when men of corrupt minds however they seem religious oppose the Truth of God the sin that reigned in them is now disturbed by the Law whether it be pride or covetousness or whoredom or drunkenness for these and many more lye hid under a form of godliness when therefore such oppose the Truth it 's evident that Moses is come their reigning sin is disturbed So the Apostle speaks of Jannes and Jambres Magicians of Pharaoh c. 2 Tim. 3.8 Observ 5. Sin Death and he that hath the power of Death reigns from Adam i. e. causally he enstated them and they reign from him The carnal mind the spirit of opinion and the knowing knowledge as the Chaldy turns pissing against the wall was brought in by Adam and that reigns and that hath its favourites among men if any man be of our opinion what ever his life is O then he is good he is an honest man he is Orthodox a good Christian the carnal mind covers all their sins and imputes righteousness unto them A great man who was justly censured they say he was not of our side Blessed be ye of the Lord said Saul to the Ziphites 1 Sam. 23.21 Drunkards Whore-masters abominable lyars scoffers they are right in their opinions in their principles Is it not thus amongst those who would Monopolize and impropriate Religion unto themselves at this day Observ 6. The difference of reigns Death came to the Kingdom by succession unto sin and sin obtained it by the treason of Adam and such a Kingdom will not last it reign'd from Adam to Moses The Kingdom of life lasts from the second Adam who brings life and immortality to light through the Gospel this Kingdom hath no bounds or term or end of continuance it 's everlasting Repreh 1. This may give a check to the proud fleshly mind which is death Rom. 8. which puts forth and sets up it self and would gladly be a ruling in every man and over every man which because it is ugly and deformed it hath gotten a form of godliness under which it lurks a visour of life but under it lies death hidden a carnal mind which is death This was figured by Saul ambitious to reign though God was departed from him he persecuted David to whom God had promised the Kingdom Saul is a figure of Death and Hell which is ever arrogating and assuming to it self power and Dominion over the living And because God is not with him but an evil spirit Acheronta movebit He will raise up Samuel which the Witch calls Gods ascending out of the earth 1 Sam. 28.13 I meddle not now with that controversie only I make this use of it to our present purpose that the earthly spirit the proud carnal mind ambitious of Authority and Rule though God be not with it it will raise gods out of the earth out of the earthly mind out of the wisdom that descends not from above but is earthly sensual and devilish Jam. 3.15 For so the Apostle tells us that he is turned into an Angel of light 2 Cor. 11.14 5. Who doth not easily discern this earthly mind through the mantle of hypocrisie What precedent hath the earthly mind for this James and John would sit c. Matth. 20. Luk. 9.46 There arose a reasoning among them who shoud be the greatest Look what the growth of the Corinthians was ye find 1 Cor. 3.3 yet 1 Cor. 4.8 ye are full c. full when yet ye are but babes and not able to bear strong meat 1 Cor. 3.2 ye are rich in all spiritual graces when yet they were but poor Rev. 3. ye reigned as kings as if made kings to God the father when yet ye never learned to obey ye reign when yet ye never suffered with Christ All this without us for look what manner of men the Apostles were vers 9. So 2 Cor. 11.16 The false Apostles had boasted of their Authority c. The Apostle makes Apologie for himself if he boasted a little c. Repreh 2. This reprehends those who would be ruling and reigning over others yet have not themselves gotten the rule of their own spirits who assume unto themselves Authority and Power which they say the Lord hath given them yet cannot shew any power of the Lords ruling and reigning in themselves Alas Quis custodiet ipsos custodes Who shall keep the keepers Where is that holy life where is that Spirit which rul'd the holy Apostles and Elders of the Church who challenge such Rule as Moses and Aaron had and apply that unto these envy us our authority ye take too much upon ye ye sons of Levi Men claim authority and power to themselves such as the Apostles and Ministers of Christ and the Elders had but where is the power of the Spirit Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4 In all things approving our selves as the Ministers of Christ c. à quatenus ad omne Many expect the honour due and given
1 Cor. 6.9 Gal. 5.21 If we love our own Souls let us not spare one of them Saul spared those who to us might seem most fit to be spared the King of the Amalekites and the best of the cattle and these for sacrifice But the Lord will not have evil done that good may come thereby he hates robbery though for burnt offering Let us not therefore spare one of them though we pretend they shall be servants to us like the Gibeonites to draw water tears of contrition the sparing of these cost Saul his life 1 Chron. 10.13 and an Amalekite had an hand in his death 2 Sam. 8.9 10. Pray to the Lord for strength to subdue our iniquities to send the stronger one that may subdue them and to receive us graciously O Lord other Lords besides thee have had the dominion over us but in thy name we will trust Observe then who and what ought to rule us who else or what else but Christ and his Righteousness That 's the King that reigns in Righteousness Isai 32.1 He who shall judge the world in Righteousness Psal 9.8 The Prophet David foreseeing the coming of the Lord our Righteousness to rule and judge the world exults and rejoyceth exceedingly Psal 96.10 11 12 13. Say among the Heathen the Lord reigns c. for he cometh he cometh to judge the earth he shall judge the world with righteousness Acts 17.31 To Judge in the Sacred Tongue is properly to Rule and Govern such were all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judges whom the Lord raised up to Rule his People throughout the Book called of that name And when they said to Samuel make us a King to judge us 1 Sam. 8.5 that is to rule and reign over us they chose unrighteousness to reign over them and rejected the Lord and his righteousness vers 7. They have rejected me saith the Lord that I should not reign over them When wicked men bear Rule then iniquity reigns and on the contrary where-ever the Governours are good there not the man but God himself and his righteousness bears rule So said Gideon when the People of Israel offered him the Government over them Judg. 8.22 Rule thou over us both thou and thy son and thy sons son also Gideon said unto them I will not rule over you neither shall my son rule over you the Lord shall rule over you O that there were such an heavenly moderation in all Governours Secular and Ecclesiastical that all and every one could be content that God and his Righteousness should rule over them O that every man in this place could and would truly say and endeavour to effect what he saith I will not rule over you the Lord shall rule over you It was the speech of King Agrippa as Philo reports it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So St. Peter exhorts the Elders that they should not Lord it over Gods heritage but be examples to the flock Christ is the Chief Shepherd the Lord and Master 1 Pet. 5. O that there were such an heart in all under Authority that they would resolve that the Lord should rule over them Children must honour their Parents in the Lord for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. Righteousness must rule them Fathers must bring up their Children in the nurture and admonition of the Lord the Lord and his Righteousness must rule them Ephes 6.4 Masters give unto your servants that which is just and equal justice and equity must rule them knowing that you also have a master in heaven Coloss 4.1 The Lord governs in Righteousness and the same Righteous Master must rule the Servants Ephes 6.5 Servants be obedient to your Masters as unto Christ not with eye-service but as the servants of Christ and doing the will of God from the heart with good will doing service as unto the Lord knowing that what good soever any man doth the same he shall receive of the Lord whether he be bond or free The good Servants are not the Servants of men but of the Lord and his Righteousness O beloved did all orders of men and every man in his rank thus yield up themselves servants unto God and his Righteousness what a golden age would presently appear No man would oppress another no man would do violence to another no man would kill or steal or lye Isai 11. All the people would be righteous every man would be subject to every man for his good and God should be all in all As vers 2. we are by profession dead unto sin and shall we so contrary to our profession live in it we are baptized into Christs death we are wholly dead and buried with Christ and all this That the body of sin might be destroyed that henceforth we might not serve sin and shall we yet serve it Christ is raised up from the dead that we should walk in newness of life and shall we yet walk in our lusts in our lusts that by our profession should be dead ye are now alive unto God can ye be dead in sin yet alive unto God vers 12 13. God and his Righteousness ought to reign in you and therefore sin must not reign in you vers 14 15. There is a Prolepsis the motions unto sin are many stirred up by the Law Rom. 7.5 to which he answers that you mistake your condition Ye are not under the Law but under Grace Vers 16 17 18. No man can serve two Masters if therefore ye serve sin ye are servants of sin if righteousness then are ye the servants of righteousness But ye are free from the service of sin and therefore that hath no more power no more interest in you no more than a Master hath power over ye when ye are made free therefore ye are the servants of righteousness NOTES AND OBSERVATIONS UPON ROMANS VII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I was alive without the Law once IN Chapter 6. our Apostle having discoursed touching the dismission or discharge of our sin from having any Rule or Authority in the Man In this 7th he discourseth concerning the cessation or ending of the Law and the discharge of it also from the Power and Dominion over the man vers 1 6. and both these through the Grace of Jesus Christ In the discharging of the Law from his Power and Dominion over the Man he had told us vers 5. That the motions of sins which were by the Law did work in our members to bring forth fruit unto death c. which is a ground for a main Objection For if the motions of sin be by the Law it should seem the Law it self should be sin or sinful and then what difference were there between the Law of Moses and the Laws of the Heathen which are sin and sinful for the statutes or customes of the people are vain Jer. 10.3 And if the Law were sin the Lawgiver must also sin in making such a Law and then what difference were there between
of the Father even so we also should walk in newness of life For if we have been planted together in the likeness of is Death we shall be also in the likeness of his Resurrection And 1 Cor. 6.14 And God hath both raised up the Lord and will also raise up us by his own power Besides many other places So that the reason why our Lord Jesus was raised from the dead is considerable in regard of God the Father Col. 3.1 If ye then he risen with Christ seek those things which are above where Christ sitteth on the right hand of God But here may meet us an Objection Our Lord Jesus Christ hath asserted unto himself as the laying down his own Life so the raising it up again Joh. 10.17 I lay down my life that I may take it again No Man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take is up again Why then saith the Apostle here that the Spirit of the Father raised up Christ from the dead when Christ himself hath power to raise himself To which I answer The Apostle well knew that worship and honour and glory and wisdom and life in a word that all things which the Father hath are also the Sons Joh. 16.15 And that he thought it no robbery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be equal in all things with God Phil. 2. All this he knew yet he knew also that the Head of Christ is God 1 Cor. 11.3 And that there is a due oeconomy and order of working from the Father through the Son as the Son usually speaks as elsewhere so Joh. 5.26 As the Father hath life in himself so hath he given to the Son also to have life in himself And he saith He lives by the Father Yea the Son refers all he speaks or doth unto the Father And where he saith He hath power to lay down his life and hath power to take it up again He premiseth this Therefore doth my Father love me saith he because I lay down my life that I may take it up again Joh. 10.17 And when he had said He had power to lay down his life and take it again he presently adds This Commandement have I of my Father Verse 18. Whence 1. Observe the truth of Christs Divinity 2. A pledg and earnest of the Resurrection from the dead Col. 3.1 3. How true and faithful the Lord is in performance of his great promise 4. The Authority and Soveraignity of our Saviour Jesus Christ Who hath power to lay down his life and to take it up again 5. The mighty power of our Lord Jesus Who hath abolished death and brought life and immortality to light Mystically then In these words we have the truth of many Types the Mystery of many Histories the accomplishment and fulfilling of many Prophesies concerning the Resurrection of our Lord and Saviour Jesus Christ and the Resurrection of his Disciples with him Our Lord proving his Resurrection to the two Disciples travelling to Emmaus Luke 24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Fools saith he and slow of heart to believe ought not Christ to suffer and so enter into his glory and beginning from Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And Verse 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalms concerning me And Saint Paul preaching said No other things than the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead And 1 Cor. 15.3 4. the Apostle tells us That Christ died for our sins according to the Scriptures and that he was buried and rose again according to the Scriptures Our Lord tells us that his Resurrection was foreshewed by Moses and the Prophets and in the Psalms so the Apostle cites Moses and the Prophets and here he quotes the Scriptures and again the Scriptures Yet neither our Lord nor his Apostles tell us where Moses or the Prophets or the Psalmist or other Pen-men of the Scriptures foretel Christs Resurrection Surely neither Moses nor the Prophets nor the Psalmist nor any Pen-man of the Scripture hath left us any express and literal testimony concerning Christs Resurrection What then is there to be done what else but with humble and docible hearts to enquire into the writings of Moses and the Prophets and the Psalms and search the Scriptures for Mystical and Spiritual testimonies concerning our Lords Resurrection Such we shall find in Moses Adam cast into a deep sleep and other testimonies might be alledged of Samson David Elijah Elisha c. But come we to Rites and Ceremonies which express the same things Christs Death and Resurrection must be expressed by two things two Birds so the Fathers add the example of the Palm-tree and the Phoenix But that of our Lord is the most fit Joh. 12.24 Verily verily I say unto you except a grain of wheat fall into the earth and die it abideth alone but if it dye it bringeth forth much fruit Some of the Prophets foreshewed this in their own Persons as Daniel and Jonah also some in their testimonies as Esa 61.1 The Spirit of the Lord is upon me because he hath anointed me c. So Jer. 23.5 6. Behold the dayes come saith the Lord that I will raise up unto David a righteous Branch c. The like may be observed in all the other Prophets and out of the Psalms St. Peter in the 2 Acts 23. cites Psal 16. Thou wilt not leave my Soul in Hell nor suffer thine Holy one to see corruption And many the like places prefiguring our Lords humiliation and exaltation as Psal 22. But these you will say are Allegories and so they are wherein one thing seems to be spoken in the Letter and History and another meant in the truth and mystery And when was ever that way of expounding Scripture blamed by any who knew and understood the Scriptures So frequent in the word it self is that way of teaching likewise in all the Fathers and practised also by all learned Men from the beginning Let them who are otherwise minded advisedly consider what our Lord speaks to the two Disciples going to Emaus when about to open the Scripture this way for there was no other way touching his Resurrection and Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he O Fools the word signifies properly such as want understanding of Spiritual things who know not how to extract the Spiritual understanding out of the letter therefore it follows and slow of heart to believe Axiom 2. If the Spirit of him that raised Christ from the dead dwell in you he who raised up Christ from the dead will quicken even your mortal Bodies by his Spirit that dwelleth in you These words may be understood either conditionally as the antecedent infers the consequent and so
full or not peaceable as the word signifieth Gen. 15.16 But when it was peaceable then God sent Josuah to destroy them Thus the people of Laish were quiet Judg. 18.27 and secure and then came the Tribe of Dan and smote them with the edge of the sword When people are quiet and secure in their sins then comes Dan i. e. Judgement as the Scripture interprets it Gen. 38.6 and doubtless it is our security and peace in our sins that hath brought Gods judgements upon us Thus before the flood they ate they drank c. and our Saviour foretells it shall be so in the end of the world Luk. 17.26 30. They were as a ship exposed without a Pilot or Rudder unto the waves and winds and then drowned in destruction and perdition Thus we understand 1 Thess 5.3 When they shall say peace and safety then sudden destruction comes upon them as travel upon a woman with child and they shall not escape But alas may some man say I would live peaceably with all men but for this cause I am opposed by all men I was even Peace it self unto them but when I spake unto them thereof they made them ready for battel O happy art thou thou sidest with God himself he is the God of Love and Peace yet who suffers more so much as he The differences and disputes in the world reach not to him nor to thee Babel was intended for heaven but it came short of it the Moon keeps on her constant course though all the dogs bark at her and so do thou thou art one of them that dwells on high Isai 33.16 Thou beholdest the king of kings in his beauty where is the wise where is the scribe where is the disputer of this world as the Apostle renders the next words 1 Cor. 1.20 He who dwells on high looks on all such differences as things below him As he who sits on an high mountain may behold how the clouds below him are drawn this way and that way by contrary winds The trees are moved and the sea roars Ipse interim non movetur Judaeus contra Gentes Circumcision against uncircumcision one Sect against another but the peaceable Christian the Christian the Peace-maker fits as an impartial Umpire and Arbitrator above all Sects which are all manifest works of the flesh An ill office it is to foment a difference between Man and Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the bird flyes hard against the window seeing light but observes not what hinders all desire union with the God of peace but few observe that their sins separate between them and their God Like curing of a wound skinning it it festers and breaks out again so doth the playster of many Ambassadors of Peace who run before they are sent They say peace peace where there is no peace Repreh The unpeaceable who fish in these troubled waters have nothing to lose but their lives and are like desperate Gamesters Let the sword-men take heed of shedding blood and let us all follow the things that make for peace and wherewith one may edifie another NOTES AND OBSERVATIONS UPON ROMANS XIII I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soul be subject unto the higher powers for there is no power but of God The powers that be are ordained of God IN the former Notes the ray and beam of that Star which shined at the Epiphany by the Ancients interpreted saving Faith directed the members of the body of Christ to union and agreement one with other and guided our feet into the way of peace Another ray or beam of the same Star directs the body so united and knit together under the subjection of an head as large a duty as the former 1. In that Peace was to be extended unto all men 2. In this all men are exhorted to subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let every soul be subject to the higher powers which contains a Precept and the reason of it 1. The Precept Let every soul be subject to the higher powers 2. The Reason 1. Negative there is not any power but of God 2. Affirmative the powers that are are of God 1. The words seem to be Metaphorical and borrowed from the martialling ranking and ordering of an Army Wherein 1. some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superiour and in Authority 2. Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inferiour and under Authority so spake the Centurion Luk. 7.8 nec discessit ab arte sua in a soldiers language I am a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordered under the power of another both the words of the Text whereof the first the Higher Powers are Governours appointed by God for the welfare of the people committed to their charge that they may live together a quiet and a peaceable life under them in godliness and honesty 2. In the Precept the higher powers here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abstract put for the concrete for persons administring this power are generally according to the Province whereabout they are imployed of two sorts for whereas the whole Creature of God is bodily and spiritual and man is the compendium the brief and model of them both consisting of both body and spirit two sorts of Governours are needful in respect of both the Magistracy and Ministry and both are here meant by Potestatibus i. e. praelatis spiritualibus principibus terrenis saith the Gloss the Spiritual and Temporal Governours secularibus Ecclesiasticis so St. Anselm and Rhabanus read the Text thus Omnibus potestatibus sublimioribus subditi estote Be ye subject to all higher powers And these are either 1. simply the highest powers as the King or 2. subordinate unto the highest As the Roman Proconsuls and Presidents were under the Emperours of these St. Peter speaks 1 Pet. 2.13 Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supreme or unto Governours as unto them that are sent by him as these Officers were To these we are commanded to be subject What that duty is we shall know the better if we further consider in these Higher Powers that especially whereunto we ought to be subject which is Supereminency and Goodness 1. The Supereminency whereby they are in order above others And 2. The Goodness whereby they are diffusive and communicative unto others These two were signified by that Oyl wherewith the Kings and Priests were anciently Anointed which was fragrant and precious as appears by the ingredients Exod. 30. and holy and so appropriate only unto holy uses that it was unlawful to employ it otherwise than in the Anointing of holy Persons and holy things that is the Eminency which also supplies the Body as the Nature of Oil is and renders it able and nimble to act and so to import an influence of it self to others and that is the goodness 1. This Eminency of the higher Powers in their high ranck and order being disproportioned unto Inferiours begets admiration
which is a kind of fear and terrour saith Aquinas in Inferiours and drives them from them But this fear and terrour is abated and allayed 2. By the goodness of the higher Powers which begets in Inferiours love and desire of Union with them As he that beholds the Sun loves it for the comfortable light heat and influence of it For surely the light is good and it is a pleasant thing to behold the Sun saith the Wise Man Eccles Yet because it is disproportioned to his sight he dares not out-face it or boldly look upon it but as if he were striken with a kind of awful modesty or fear turns his face downward So lovely is Magistracy that it invites to Union but lest that love should degenerate into familiarity and thence into neglect and contempt so dreadful and terrible it is that it keeps us off and causeth an awful distance from it Of this fear and love consists inward Reverence unto the higher Powers which is outwardly expressed in answerable Obedience to their Commands in doing and suffering and correspondent and sutable signes of both in reverend words and gestures paying tribute custom and the like And all these make up the subjection commanded in the Text which seems to be more fully explained by the Apostle vers 7. of this Chapter Render unto all their dues Tribute to whom Tribute is due Custom to whom Custom fear to whom fear honour to whom honour is due Great Reasons there are for this subjection from the consideration both of God the King the Subject And the Text affords the first of these both Negative and affirmative for there is no power but of God Saul cloathed you in Scarlet though an evil Prince how much more a good Optimè praesumendum de Magistratu Ignorant Men they are that oppose it and self-willed they know not the benefit of a King though an evil one nor the miss of him how it will end in Anarchy And the Powers that are are ordered of God for so I rather choose the Marginal reading than ordained in the Text Because when Men hear this word ordaining they presently cast their thoughts back to the beginning nay before the beginning of the World as when 't is said That as many as were ordained unto Eternal life believed Act. 13.48 They presently think of ordaining before the beginning of the World whereas the word signifieth only they were set of God in order to Salvation so the Powers that are are set in order of God God hath ordained and constituted the services of all Angels Men in an excellent order The ground of this is Creation which St. John expresseth in a like manner of speech both Negative and Affirmative By him all things were made and without him nothing was made that was made Upon this Creation is founded Gods absolute Authority to dispose of his Creatures as he pleaseth The Earth is the Lords and the fulness of it the whole World and they that dwell therein And the Reason is added from Creation For he hath founded it upon the Seas and established it upon the Floods saith the Psalmist Ps 24.1 2. Yea that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that highest Power vouchsafes to make man an account of his Authority Jer. 27.5 I have made the Earth the Man and the Beast that are upon the ground by my great Power and by my outstretched Arm and have given it unto whom it seemed meet unto me And the most High ruleth in the Kingdom of men and giveth it unto whomsoever he will Dan. 4.25 According to a general rule of Aquinas Quicquid communiter de Deo Creaturis dicitur à Deo in Creaturas derivatur Whatsoever is spoken in Common of God and the Creatures is derived from God unto the Creatures as wisdom justice goodness and here power Non abjecit Deus potestates cum ipse sit potens Job 39. Add hereunto the will of God arising from his love of order among the Creatures especially among Men both 1. Those whom he hath taken near unto himself and made like unto himself in governing the World And 2. Those whom he hath set under their Authority and made subject unto them as also from his love of obedience unto his Law and of submission thereunto which they who by Nature are equal perform unto those who are made Superiours unto them meerly by Gods ordination and appointment which is reason enough in respect of God And 2. Reason also there is in respect of the King and other superiour Powers subordinate unto him Est Minister Dei vers 4. He is the Minister of God So Wisdom bespeaks the higher Power Wisd 6.3 Power is given you of the Lord and Soveraignty from the Highest and you are Ministers of his Kingdom yea and Ministers unto thee for good which includes a reason 3. In respect of the Subject good yea all the good is the Subjects As the rain descens indeed from Heaven upon the Mountains but thence runs down unto the skirts of their Garments Ps 133. This good according to the twofold life is either Animale or Spirituale either Natural or Spiritual And as the one life is in order to the other primum Animale dein Spirituale so the good of the one is in order unto the good of the other 1. The good of the one is a quiet and peaceable life one with another St. Paul hath both 1. A quiet and peaceable life 2. In godliness and honesty 2. The good of the other is the Peace of God ruling in our hearts the good of the Spiritual life the life of God The good of the Natural life if alone is but the happiness of a Beast for even the Bears and the Swine they live peaceably and quietly one with another And ye know how lovingly the Drunkards herd together and like the herd of many Swine possessed with the Legion of Devils run head long together unto destruction Non est bonum in unitate nisi unitas sit in bono Wherefore the higher Powers direct and advance this good of the Natural life unto the good of the Spiritual life which when it once obtains so that the Peace of God rules in our hearts and we live the life of God and are all become Kings and Priests unto God the Father Apocal. 1.6 then every inferiour Power shall yield it self up to the Superiour then shall the Son of God himself deliver up the Kingdom unto God the Father to whom mean time all Power is given both in heaven and earth Matt. 28. Whence it is that we are subject to the Son in special manner in the Gospel Then shall the Son put down all Rule all Authority and Power and all things shall be subdued unto him Then shall the Son also himself be subject unto him that put all things under him and God shall be All in all 1 Cor. 15. So great a good so great that none so great accrues unto us by being subject unto the
of the Woman and the Seed of the Serpent which is a lasting enmity Gen. 3. Revel 12. ult He himself hath commanded this contention 1 Tim. 6.12 Observ 1. Christian Religion is no easie no lazy profession wrestling requires all the mans strength fighting doth so Timotheus Observ 2. We learn from hence what is properly the Christian Faith not a belief that all things are already done to our hands so that we need do nothing Observ 3. We our selves must be active toward the conquest of the enemy and obtaining our own Salvation True it is that we have no strength of our own but the Lord lends us his Arm i. e. Christ See Notes in Isa 33.2 Doubt If then our power be of God and he help by his Arm and he work all our works what need we do any thing Deut. 33.27 The eternal God is thy refuge and he shall thrust out the enemy from before thee and shall say destroy them So needful that Salvation depends upon it 2 Cor. 1.6 Exhort Fight the good fight of Faith contend lawfully 2 Tim. 2.5 Confer 1 Cor. 9. Observ 1. It is not the Lords will that weak and impotent Mankind should maintain differences contend strive one with another he hath made all of one blood Truly such an Unity there ought to be in the Church that we ought to speak and think one and the same thing and Brother ought not to go to Law with brother But whereas graceless and ungodly men break the Peace of God and Peace among Men and Men become mighty hunters one of other God in justice often times dasheth unpeaceable Spirits one against another and raiseth up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defenders of the Peace and preservers of Mankind Observ 2. We are not to wrestle only with carnal sins See Notes in Zach. 7.5 6. Observ 3. We have no weak Adversary to deal withall 't is folly for us to think so Stultum est imbecillem fingere adversarium That 's the third sence of these words which I believe is the best though I reject not the other for so flesh and blood sounds weakness and the spirit and spiritual that which is strong Isa 31. 1 Cor. 3. Gal. 6.1 Ye that are spiritual restore c. Repreh Those who very undiscreetly afflict and crucifie their poor weak flesh especially on these dayes of Fasting and Humiliation and mean time neglect the roots of bitterness which lie hid in their hearts I beseech thee who ever thou art what hurt hath thy poor flesh done unto thee what hath it deserved at thy hand We blame the Papists yet many of us do the very same thing O how much better how much more wisely should we do if we would endeavour to extinguish kill and crucifie our vicious inclinations our sins rather than our weak flesh and blood that we would put to death the Ram rather than Isaac the Aegyptian rather than the Edomite the ill thief rather than the good we wrestle not only with the carnal lust More NOTES on EPHES. VI. 12 13. THese words contain a List or Catalogue of the Chief Commanders in our Enemies Army and an Alarm with the reason of it The Chief Commanders are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalities Powers Rulers of the darkness of this world The general under which they are all contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual wickednesses in heavenly things These several points offer themselves to our consideration 1. The world is in darkness 2. The Principalities and Powers are Governours of the world 3. We wrestle against Principalities against Powers against the Rulers of the darkness of this world 4. We wrestle against spiritual wickedness in high places or heavenly things 5. Because we have these Antagonists to wrestle withal therefore we ought to take unto us the whole armour of God that we may be able to resist them These names are understood by the Fathers and School-men to be meant of diverse degrees of Angels Ephes 1.21 Ye have Principality Power and Dominion The same ye have Col. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominions Prncipalities or Powers Of these I have spoken largely heretofore as understood of the good Angels here they are to be understood of the fallen and apostate Angels 1. Quaere what is meant 1. by the world 2. by darkness 3. that the world is in darkness 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to detain or hold the eyes from seeing so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dark and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold or detain as the fight from seeing they differ but in one point one from other We read of diverse kinds of darkness 1. Natural 2. Spiritual 1. The Natural darkness ariseth from interception of outward light 2. The Spiritual from the intervention of the heavenly and spiritual light the inward spiritual darkness is sin which because sometime the man is become one with it he is called darkness also ye were darkness Ephes 5.8 3. There is beside these darknesses another sort which we cannot call evil but such as are taken rather in a good sence Exod. 19.16 18. Psal 18.12 God made the darkness his hiding place He said he would dwell in the thick darkness What you have heard in the darkness that declare ye in the light Mat. 20. If a man shall consider the multitude of contemplations and knowledges of the Divine Nature which all the understanding of Man is not able to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Allegories he will say that there is darkness in Divine things See Notes in Mat. 13.11 The darkness here understood is that of sin In darkness there is 1. the obscurity of the medium 2. the objects hid in it 3. the eyes held by it 4. the man blind Isai 29.18 and Chap. 42.16 2. The Devils are Rulers of the darkness of this world Job 14.30 and 16.11 This is therefore to be understood with limitation not so as if the Devil had by right an Authority and Power over this world O no 't is a term of restriction Tenebrarum harum Rulers of the darkness of this world And so it is an unquestionable tenent that the Evil Spirits have their Rule and Power in this dark world Communis omnium doctorum est opinio quod aer iste plenus sit contrariis fortitudinibus Hier. Darkness of this world is twofold 1. Outward Isai 14. Lappi Finnones 2. Inward in every mans worldly mind For as the Lord hath put the Divine World in the heart of his Saints so hath the Prince of this world put the evil world in the heart of ungodly men Rulers of this world i. e. the lovers of it wicked men they are Rulers of that world whereof our Lord speaks the world knew him not Joh. 1. These evil Spirits differ from the good Angels by their want of light for whereas the Principles of an Angel are Body Soul and Spirit 1. The Body is wind fecit Angelos
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
NOTES AND OBSERVATIONS UPON I THSSALONIANS IV. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more THese words are a friendly request and earnest exhortation to a continual progress in a godly life and holy conversation wherein ye have 1. A gentle and winning compellation Brethren c. 2. A loving request and pressing exhortation That ye would walk and please God abounding therein more and more 3. It is your duty so to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye ought so to walk and please God 4. A duty whereof ye are not ignorant a lesson which ye are not now to learn ye have received of us how ye ought to walk and please God 5. And though we may be very bold in Christ to enjoyn you that which is convenient being such as Paul the aged and Sylvanus and Timotheus yet for loves sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we intreat and exhort you so to walk as ye have received of us 6. Yet think not that we come unto you with enticing words of mans wisdom in our own names The business is not ours but his that sent us we come with authority we exhort in that dreadful that awful name the name of the Lord Jesus 7. Nor yet so go we about to terrifie you by letters for the Lord hath given us our power and authority for edification not for destruction 8. Wherefore if the spirit of meekness will rather prevail with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you for loves sake so the word properly signifieth in that sweetest of names that most endearing name the name of Jesus 9. And lest ye should pretend want of power to do it our preaching is with power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we comfort strengthen and encourage you so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth in those most powerful and most effectual names the Lord Jesus 10. And all this out of the tenderness of our brotherly love The affectionate yearning of our bowels we beseech you brethren and exhort you in the Lord Jesus That as ye have received of us how ye ought to walk and please God that ye would abound more and more So that your apprehensions will prevent me in laying out the several truths contained in this Text They are these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manner how to walk and please God is to abound more and more 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought so to walk and please God 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have received 4. Though ye have received of us heretofore how ye ought to walk yet we beseech you and exhort you again to the same duty 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we exhort you in the name of the Lord Jesus 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech you brethren Sapient incipit à fine saith the Lawyer The last words of the Text are the first in natural order and principally here intended And the wise Master-builder layes them for his foundation and his method we may be bold to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner how to walk and please God is to abound in so doing more and more Where we must enquire what it is to walk please God and abound more and more 1. To walk whether understood properly or metaphorically is of a middle and indifferent nature but most what in Scripture it is taken in a borrowed sence and signifieth life and conversation Vivere vitae cursum dirigere to live and order ones course of life so the interlineary Gloss Versari so Vatablus here a metaphor which meets us every where in Scripture Thus to walk in the way that is not good to walk in darkness in the counsel of the ungodly after the flesh after our own lusts These and the like phrases imply a sinful life as on the contrary to walk in Gods way to walk in newness of life in the light in the truth to walk after with or before the Lord these and the like phrases import a Godly life and conversation And any one of these vertually contains all the rest of of the same harmony and accordingly specifieth the action and renders it good or bad yea sometime this action alone considered in the circumstances of it signifieth an evil conversation so Phil. 3.18 sometimes a good as in the Text. Where Christ himself is not only the guide and example of our way but also the way it self the way the truth and the life the way of righteousnes and holiness the way of life and peace So the Apostle exhorts the Ephesians That they walk not as other Gentiles walk in the vanity of their mind c. But ye saith he have otherwise learned Christ Ephes 4 17-24 So he tells the Colossians that they had walked sometimes in fornication uncleanness inordinate affection evil concupiscence and covetousness while they lived in them but now they had put off all these and had put on the new man and walked in the new and living way Hebr. 10.20 the way of life as the Syriack there This is the Way that Moses desired to see Exod. 33.13 Shew me thy way that I may know thee and God answers him My presence or face shall go with the i. e. the Divine Presence or Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee Paraphrast Thus our Saviour himself interpets it for whereas it was a known speech among the Jews where two sit and speak of the words of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity or the Divine Presence dwells in them our Saviour makes application of it unto himself Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them Yea the LXX turn it shew me thy self and God answers him I my self will go before thee And David Teach me thy way O Lord and I will walk in thy truth Psal 8 6-11 And thus our Church teacheth us to pray with David Psal 67. God be mercifull unto us and bless us and make his face to shine upon us and be merciful unto us that thy way may be known upon earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Salvation thy Saviour or Jesus among all Nations And surely the upright circumspect and honest walking in this way cannot but be well pleasing unto God 2. That 's the second thing to be explained to please God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the LXX often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be good by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text which signifieth to please that is truly good being conformed and fitted to the desires and delights of God and Godly men so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Etymologist Yea to walk in this way of holiness and righteousness is so well-pleasing unto God that thus to walk and to please God are all one
former they are sometimes taken promiscuously one for the other But for our better understanding and more distinct apprehension of them we may know that Prayer generally comprehends 1. Request for somewhat to be received Let your requests be made known unto God 2. Return of thanksgiving for what is received Request in regard of our selves and others is either for removal of evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for obtaining good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or only in regard of others and that either for them both Isai 53.12 or against them both Rom. 11.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Return of thanks for what we have received and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. All these must be made for Kings And what is a King See Notes on Judg. 2.25 The Reasons why these ought to be made for Kings are enough in and near the Text vers 3-6 1. Kings are within the general Grace and Mercy of God towards men 2. Within the latitude and capacity of Christs mediation One God and one Mediator between God and Man the Man Christ Jesus 3. They are Gods Ministers 4. For thy good Rom. 13.4 Observ 1. The Office of a King Monarch or other Chief Governour is not in it self evil in Gods sight as some have thought Since 1. He himself is the Author of it 2. And he himself hath chosen and ordained Kings to Reign both among his own people as Saul David Jehu c. and strangers to the Common-wealth of Israel as Hazael 3. Since he commands obedience to be performed unto them Rom. 13.1 1 Pet. 2.13 4. Since he commands his Church to make Supplications Prayers Intercessions and giving of thanks for them Observ 2. The Lord propounds the objects or persons to be prayed for indefinitely and generally without distinction of believers or unbelievers Christians or not Christians For there is no doubt but at that time when the Apostle wrote this and other his Epistles there were no Kings or Chief Governours Christians King Agrippa was somewhat perswaded but not altogether to be a Christian Act. 26.28 29. And Lucius is the first Christian King we read of who was King of this Island but that was not till more than fifty years after Christ in the flesh So that the Liturgy of the Church of England however I believe simply the best extant yet is herein defective in that it directs to pray not for Kings in general as in the Text but for all Christian Kings unless the Prayer be limited precisè to the whole state of Christ's Church in its self or unless it be used as an argument a minori Thus that we pray to the Lord to save and defend all Kings much more all Christian Kings Observ 3. Here is then a common duty imposed upon all Christians to pray for Kings and Governours and their well-fare and Governments and Kingdoms It is part of Jeremiah's Epistle which he wrote to the Captives in Babylon Jerem. 29.7 Seek the peace of the city not only Jerusalem but of that city whither I have caused you to be carried away captives even for Babylon and pray the Lord for it for in the peace thereof shall ye have peace Observ 4. Much more is it the duty of the Church to pray for their Christian Kings and Governours And for this purpose David had a Psalm dictated to him as a Prayer which he propounded to the Church Psal 20.1 The Lord hear thee in the day of trouble the name of the God of Jacob defend thee And another Psalm even the very next Psal 21. for a thanksgiving The king shall rejoyce in thy strength O Lord and in thy salvation how greatly shall he rejoyce And Psal 72. Albeit it is in the Mystery intended for Christ yet in the letter it 's a Prayer and a Thanksgiving for Solomon as appears in the Title Give the king thy judgments O Lord and thy righteousness unto the kings son c. And ye have both Prayer and Praise together vers 15. Prayer also shall be made for him continually and daily shall he be praised So that we may note by the way that Forms of Prayers and Praises are lawful and according to the Word of God What are these three and many other Psalms but Forms of Prayers and Praises fitted for sundry occasions 2. Supplications Prayers c. must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all those who are in Authority which may be two ways understood 1. Either such as are in equal Authority with kings as such as are Soveraigns in their respective territories as Emperours Sultanes Dukes c. 2. Or such as are in Authority subordinate unto these And thus St. Peter speaks 1 Pet. 2.13 The king as supreme c. So that not only Kings and they in highest Soveraignty but all they who are to be prayed for and God is to be praised for them Reason All men have somewhat of Gods Image stampt upon them The head of every man is Christ 1 Cor. 11.3 and vers 7. The man is the image and glory of God But as the God of order hath made man according to his Image c. So he hath made Kings and all in Authority in a more especial manner after his Image See Notes on Rom. 13.1 2. Their office is a representation of Gods Soveraignty I have said ye are Gods Psal 82. Joh. 10. If he call them Gods c. Object But many Kings and men in Authority are evil men They say all good kings may be written in the compass of a ring Respon Are they so Truly they have so much the more need to be prayed for and thanks to be given to God for them because their subjects enjoy peace under them even the worst of them ballance the one with the other Observ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Authority or eminency above others Hence it appears that Christian Religion doth not infer a parity among men for howsoever it be true Matth. 23.11 See Notes on Rom. 13.1 Observ 2. The Apostle doth not direct us to pray for all in lawful Authority as some have learned of late to speak but for all in Authority Their having the Power and Authority makes it lawful for them to use it and for inferiours to be subject to it And therefore the Greek words in the Text are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all being in Authority whereby the Apostle no doubt had some reference unto the then present Governours as Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers that are by which words the Apostle points signantér at those who were in Authority in those times c. See Notes on Rom. 13.1 Now no man is such a stranger in story but he easily understands how men were wont to ascend unto high and eminent places either they made their way by the Sword or guilded their way like a Snail or obtained their Authority by flatteries as he who climbs up a steep Hill treads down all below him
and does palpare flatter all above him Repreh 1. Who are so far from giving thanks for what good they enjoy that they murmur for what they enjoy not according to their covetous and ambitious designs Repreh 2. Those who instead of blessing them speaking well of them and praising God for them curse them and speak evil of them Curse not the king no not in thy bed-chamber Prov. Act. 23. Little do they consider that their murmurings and obloquies are against God himself who takes all neglects as done unto himself See Notes on Rom. 13.1 Exhort 1. Perform this duty It is the Apostles Exhortation Rom. 13.1 and in the Text and 't is a duty we owe for their office sake and for the common goods sake Exhort 2. To the Governours to all in Authority to know and consider that they have an higher power over them as the Apostle tells private Masters of Families that they have a Master in Heaven 2. That by their good Government of those under them they may minister occasion to the people to pray to God and praise God for them 3. Supplications Prayers c. That we may live a quiet and a peaceable life in all godliness and honesty The end of our Supplications and Prayers c. Wherein we have 1. The blessing a quiet and a peaceable life 2. The way wherein it is to be enjoyed 1. The Blessing a quiet and peaceable life This is opposite unto the violence and opposition of Thieves Robbers and other disturbers of the peace Reason appears from the mutual relation of Governours and Subjects under them for if we ought to supplicate pray intercede and give thanks for the Governours and be subject unto them we may expect the protection and defence of those in Authority over us This was the first ground of Civil Government in the World See Notes on Rom. 13.1 Observ 1. Note here a great blessing to be obtained under the Civil Governour even a safe quiet and a peaceable life A blessing desirable by all most of all by them who know how best to use it Observ 2. The Church is not always in outward persecution Repreh Who enjoy this great blessing under their Governours yet murmur against them for some thing or other that they enjoy not Exhort 1. Praise and thank God for that peace we enjoy under the shadow and protection of the Governours Esay 32.2 They are the shadow of a great rock in a weary land they are the ministers of God to us for good yea evil Princes procure the people under them much good 2 Sam. 1. Saul cloathed them in scarlet although Foelix were a wicked man as Tacitus reports of him and Tertullus flattered him yet what he said was true Act. 24.2 3. Seeing that by thee we enjoy great quietness and that very worthy deeds are done unto the nation by thy providence we accept it always and in all places most noble Foelix withall thank-fulness It is true the Governours are advanced above us they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in high and eminent place as the clouds c. See Rom. 13.1 God forbid that we should ever know the benefit we enjoy by the experience of an ataxie or anarchy when Esay 3.2 5. is fulfill'd 2. The way wherein this peace and quietness is to be found is all godliness and honesty And what is Godliness and Honesty Godliness is that due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that inward worship of God when we say all Godliness we understand 1. The fear of God 2. Faith in Christ which is called Godliness in Christ Jesus 3. Love of the Spirit 2. Honesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that just decent gravity towards every one respectively and hereby we may obtain the quiet and peaceable life among men Reason Why supplcations prayers intercessions and giving of thanks should be made for the Governours that by their care help and benefit of their Government we may enjoy safety peace and quietness and the way thereunto godliness and honesty because Satan is a most implacable enemy to that way and hath many Agents all ungodly and dishonest men who oppose and persecute the way of godliness and honesty In the world ye shall have tribulation They who will live godly in Christ Jesus shall suffer persecution Observ 1. Here is then the way to peace even godliness and honesty The old Poet in his Theogonia giveth the pedigree of Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace is the daughter of righteousness even the same which the Prophet tells us The effect of righteousness is peace Esay 32.17 And wisdom is first pure then peaceable James 3. The true godliness hath the promises of this life and that which is to come both which are understood by peace Observ 2. The true godliness and honesty must go together There is no Religion without honesty Walk honestly as in the day This is the rather to be observed because our late ways of godliness have devoured all common honesty among men Exhort 1. Pray to the Lord for Kings and all in Authority that they will be our protection and deliver us from unreasonable and wicked men that they themselves may be godly and honest so they will be Protectors and Fathers of such Mean time we must not be wanting to our selves There is a way of godliness and honesty which if we be wise may make way for our peace and quiet and rescue us and priviledge us from the violence and out-rage of men for the true godliness consists in the Fear Faith Love and Subjection and delight of the inward man towards God and his Righteousness and not in any outward professions observations or forms nor need it disclose or manifest its self any way but in the light of an holy life This doth not expose any man to danger but the untimely zeal of undiscreet men Exhort 2. Be we all exhorted who love and desire peace to walk in the way that leads unto peace The way of godliness and honesty And for this end to pray for the life and perservation of the Governours that under them we may live a quiet and a peaceable life in all godliness and honesty NOTES AND OBSERVATIONS UPON I TIMOTHY II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notwithstanding she shall be saved by child-bearing if they continue in faith and charity and holiness with sobriety I Thought fit to speak as properly as I could to the present occasion it being the case of a pious sister departed who dyed in Child-bed but shall be saved by child-bearing c. The holy Apostle from vers 8. to the end treats concerning the behaviour of Men and Women in the publick conventions and meetings of the Church 1. Of men vers 8. I will that men pray every where lifting up holy hands without wrath and doubting 2. Of Women in the rest where he enjoyns them decency in 1. Their Apparel 2. In hearing the Word and prohibits the contrary of both 1. Affected curiosity of Attire
in improving their Natural Ornaments adding Artifical vers 9.10 11. 2. He prohibits the Woman publick teaching in the Church though our new Reformers send their Women to disturb our Congregations as the Fryar would have deceived St. Bernard by creeping into the hollow statue of the Virgin Mary said Good morrow father Bernard He answered Your Lady-ship hath forgotten that a woman is forbid to speak in the Church The Apostle shews the absurdity of it because thereby the woman should usurp authority over the man Which is 1. Against the order of Creation vers 13.2 The order of Providence vers 14. In the Text the Apostle poiseth this dejection and subjection of the woman with her Salvation nevertheless she shall be saved c. which may be considered 1. Absolutely She shall be saved 2. Relatively nevertheless she shall be saved 1. The Text absolutely considered contains 1. A Promise And 2. The Condition of it 1. The Promise The woman shall be saved by child-bearing 2. She shall be saved in child-bearing if she continue in faith and charity and holiness with sobriety Axiom 1. The woman shall be saved 2. The woman shall be saved by child-bearing 3. Though the woman were first in the transgression yet shall she be saved 4. She shall be saved if she continue in faith and love and holiness with sobriety 1. What woman is here meant not Eve but her Posterity and Sex of which the following words 2. What is it to be saved See Notes on Matth. 8. Salvation is a Relative term à quo from what ad quem to what Vide Notes ut ante Reason 1. From the necessity 2. The Love Grace and Mercy of God Of his mercy he saved us Truly I hope I may say of our sister she is saved through the Mercy of God who had been many times delivered from temporal evils common to all and from spiritual as might evidently appear by her meekness her patience her submission without murmuring under the hand of God Observ 1. If the woman shall be saved it shall hence follow that they as well as men have their lasting their everlasting part their souls to be saved This were not worthy the observing in this place but that the Devil among his manifold devices in these latter times to invite that Sex to a careless and dissolute ranting hath taught disorderly men to suggest unto weak women that they have no souls and therefore that they are not capable of reward or punishment after this life And if they have no souls they may use or abuse their bodies as they list The Blessed Virgin Mother saith My soul doth magnifie the Lord and my spirit rejoyced in God my Saviour Where she speaks of her soul and professeth belief in the Saviour of it Observ 2. The whole Sex of women may be saved or are in a capacity of Salvation She shall be saved the Apostle speaks as of one but presently explains it of all if they continue in Faith c. There is no accepting of Sexes more than of persons with God Gal. 3.28 neither Male nor Female Col. 3.12.13 Observ 3. The Apostle may be understood to speak as well of Adam's Posterity immediately after mention made of the first Male. Observ 4. Hence it followeth that there is no absolute Reprobation for since the Scripture takes away the subjects of that supposed Reprobation and affirms that they shall be saved or are capable of Salvation both men and women it will follow that there is no absolute and necessary Decree of reprobating either of them Consol This is great Consolation to the weaker Sex and a ground of Exhortation to the stronger not to use or abuse rather their authority unto tyranny over their future coheirs of life 1 Pet. 3.7 Husbands dwell with your wives according to knowledge giving honour unto them as unto the weaker vessel and as being heirs together of the Grace of life 2. The Woman shall be saved by Child-bearing But how by Child-bearing i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing forth children shall be saved or in bringing forth children according to the manner of the Greek Tongue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by weakness i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for per or in Rom. 4.11 Abraham is called the Father of Believers per praeputium i. e. in uncircumcision i. e. in the state of uncircumcision so the same Apostle 2 Cor. 6.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in much patience he varieth the phrase Verse 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the armour of Righteousness by honour and dishonour 2. Others here by Child-bearing Synecdochically understand not only procreation of children but also their education and bringing them up in the faith and life of God for so the complete bringing forth of children is their education and forming of them And thus the woman shall be saved by so doing Reason Because bringing forth and bringing up of children it is obedience unto Gods command in nature for such an impression the God of nature hath made in Females that they not only bring forth but also bring up their young and preserve them until they be past danger And therefore the Apostle 1 Tim. 5.14 I will that the younger women marry bear children guide the house c. And it is the Apostles condition of widows to be admitted into that number If she have brought up Children Verse 9.10 Object This may seem strange since procreation of children and bringing them up is natural and indifferent and therefore how then can it be a condition of Salvation which is Spiritual and Divine Because it is of great concernment to know the mind of God in Scripture that we diligently enquire and observe to whom and of whom the holy word and Spirit of God speaks Of whom speaks the Prophet this saith the Eunuch and 't is a very necessary question in all Scripture of whom speaks the Apostle this That the woman shall be saved by Child-bearing his whole discourse from verse 7. to the end is of penitent and believing and obedient women for want of due observing this great mistakes come to pass As when 't is said Whatsoever ye would that men should do to you do ye even the same if men of corrupt minds having done injustice were asked would ye be content that this should be done to you c. they to justifie themselves would say yea they would but it s said that Jesus spake that to his Disciples Matth. 7.12 compared with 5.1.2 i. e. such as deny themselves Luke 6. Verse 31. with Verse 27. But I say unto you that hear love your enemies Thus where our Lord saith Fear not them who can kill the body c. Some out of a Turkish fatal confidence have exposed their lives to imminent danger and without ground for they heed not that the Lord saith this to his Friends i e. To those who do whatsoever he commands them John
be no more lovers of themselves c. 3. As for the power of Godliness there is not one of many will believe that there is any such thing There were but two of the twelve spies believed the Power of God And the other ten so far prevailed with all the Congregation of Israel That they bid stone Joshuah and Caleb for affirming that they had power enough in God to subdue their enemies Now if few believe any such Power of Godliness for the subduing of their sins quae nolumus difficulter credimus and if a Form of Godliness will serve the turn to cover all these infirmities and maintain our credit of being godly These are potent reasons to deny that there is any such power Observ St. Paul told Timothy that there would be such men in the latter days which should be lovers of themselves proud boasters c. yet should have a form of Godliness to cover all these but should deny the power of it Now judge ye Beloved who know the times whether these latter times be not come upon us judge them by the characters and marks of the times not whether there be not such men in the prophane world for such there have been always in the world The world consists of such but judge whether there be not such in the Church yea or no 3. The false Christians of these later times deny the power of Godliness wherein we must enquire what is here meant by denying the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Metaphorical as being taken from Soldiers who forsake their Colours such as renounce and leave their party whereunto they did formerly adhere for so there are two Guides and Leaders whereof all men are Followers one or other the Flesh or the Spirit Rom. 8.1 Righteousness or Vnrighteousness Rom. 2.8 Godliness or Vngodliness Forms of Godliness or power of Godliness Now the false Christians of these later times follow the flesh obey unrighteousness and ungodliness follow Forms of godliness but deny the Spirit renounce the righteousness and deny the power of Godliness The false Christians of these later times deny the power of Godliness three ways either 1. They deny that there is any such thing The fool saith in his heart there is no God or else 2. Though they grant that there is a power yet they deny and renounce the offer and tender of it unto themselves hold the truth in unrighteousness I would but ye would not or else 3. They deny the power of it according to the finis rei as we speak i. e. they do these things which tend to the denyal of that power according to what the Apostle saith Titus 1.16 In work they deny God being disobedient c. Exhort Be strong in the Lord and in the might of his power Gods strength is perfected in weakness when I am weak in my self then am I strong in him Jacob wrestled with God when his thigh-bone was out of joint then was he called Israel If the false Christians deny the power of Godliness i. e. reject it and renounce it then was it in their power to receive it Observ There is a power of Godliness whereby all these ungodlinesses of these last times may be subdued Generally this Rule in our Metaphysicks is most true Malum non est infinitum evil is not infinite the wisdom of God hath so bounded it and limited the spreading of it He who hath said to the Sea hither shalt thou come and no farther and here shall thy proud waves be stayed He hath also limited the Sea of wickedness nor lets the floods of ungodliness rise so high but that he still reserves a power to lay them The floods lift up their waves but the Lord is the mightier Psalm Thus our Apostle here having discovered the wicked men of these last times Verse 8. But at the ninth Verse saith he They shall proceed no further Yes will some say there is no doubt but there is Sufficiency of power in God yea All-sufficiency of power in him to give check to all sin and all iniquity but doth the Omnipotent All-powerful God put forth so much power Doth he vouchsafe so much power to Believers Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely he gave S. Paul so much that he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am able to do all things through him who inwardly enables me Phil. 4.13 He gave his Disciples so much power when he said Behold I give you power to tread upon Serpents and Scorpions and upon all the power of the enemy and nothing shall be able to hurt you Such is that mighty power imparted unto Believers 1 John 5.4 2. If we examine every one of these we shall find there is a power of Godliness against them in Believers 1. They of the last times shall be lovers of themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the original of all the following evils for a self-lover esteems himself above truth justice goodness love of God love of his neighbour above all what ever is contrary to his best beloved Self Duo amores constituunt Civitates duas alteram Dei alteram Diaboli Against this self the great Commandment of God is directed the first and great Commandment challengeth all our love to God and what is allowed our selves is taken out of that Commandment and therefore our Lord begins his precepts with Self-denyal If any man will be my Disciple let him deny himself Surely as there is authority against self-love so is there power and strength against it otherwise so many millions of Disciples had not obeyed his Precept 2. Covetous In these grows up the root of all evil but there is a root of David growing up in Believers Revel 22.16 which extirpates and roots up every root of bitterness 3. Boasters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what If of evil that 's a poor Glory Why boastest thou thy self that thou canst do evil or mischief Psal 52.1 It is the easiest thing in the world to do mischief If in good What hast thou that thou hast not received 1 Cor. 4. So that he that glorieth must glory in the Lord Psal 44.8 And Christ himself in his Believers is the Glory of his people Israel Luke 1. which easily can work out all contrary Boastings and vain Glory 4. Proud Pride is the beginning of sin saith the wise man wâ—â—â—h is easily abased by the Humble Christ who invites his Believers to learn that lesson of him 5. Blasphemers How can he blaspheme who believes that by his words he shall be justified and by his words he shall be condemned 6. Disobedient to Parents not only this Disobedience but all other also is corrigible by the Obedience of one And all true Believers have that Obedience of Faith 7. Vnthankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can they be so who believe that Grace comes by Jesus Christ Joh. 1. 8. Or Vnholy Who have in them the holy one and the just as all true
Believers have 9. Without natural affection How can they be such who are partakers of the better nature 10. Covenant or Truce-breakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Believers have Christ in them who is given for a Covenant to the Gentiles 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 False Accusers Word for word Devils how can they be such who believe in him who came to bear witness to the truth and to destroy the works of the Devil 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incontinent If Aristotles moral Virtue continentia could bridle such how much more the Grace of God 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fierce's Christ restrains the fierceness of men Psalm 76.10 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers or rather not Lovers of those that are good The goodness of God which is Christ Hos 3.5 inclines unto all good 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traitors whether generally to their trust or Rebels to authority over them neither have they so learned Christ 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heady These are contrary to Christ who is the Counsellor Esay 9.6 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high minded puffed up These are contrary to Christ who invites to lowliness 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of pleasures more than Lovers of God The Apostle ends as he began for the self-lovers love themselves their own pleasures profits honours above all men all creatures yea above God himself whereas Believers are exhorted Eph. 5.2 To walk in Love as Christ loved us and gave himself for us By all which it appears that believers who have Christ the power of God in them are well able to overcome all these iniquities Observ 2. The men of these latter times cover all these with a form of Godliness Observ 3. They who lurk under a form of Godliness under that form they endeavour to hide all their wickedness self-love covetousness c. under a supposed self-denial as to look into our selves and finding all these abominations there then we deny our selves and go out unto Christ who hath overcome them for us Observ 4. It is not enough for us that Christ hath overcome all these for us unless he also overcome them in us To what end else is the power of Godliness in us Observ 5. Note here the ground of all that wicked life too visible among those who profess Godliness they do not believe that there is any power to do the contrary yea they absolutely deny that there is any such power And hence it is that we have so many self-loving Christians covetous Christians c. Are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd compositions without doubt they are Observ 6. What is the reason of all jeopardies c. in Counsels See Notes on Jer. 23.3 of all mischiefs following upon the managements of designs all improsperous successes The Potentates of the world are not guided in their counsels by the wisdom of God but by reason of State nor do they believe but deny the power of Godliness nor do they think it hath any power in it but relie upon an Arm of flesh Ye read Dan. 11.38 of a God Mauzzim which we there turn the God of Forces Observ 7. The poorness and emptiness of an outward and formal service c. See Notes on Zach. 7.5 6. Observ 8. This is no ground of just exception against forms of Godliness though false Christians as the Pharisees did of old use them for a cover and cloak of wickedness Vide supra Repreh 1. Who can find strength enough to do mischief as Alexander Caesar c but to do good or abstain from evil they have no power overcome with a cup of wine a little gain c. See Notes on 1 Joh. 5.4 Repreh 2. Who glory in what Christ hath done and yet go no further ibid. Repreh 3. Who being commanded through the power of Godliness to subdue their sins cover them all with a form of Godliness Saul was sent to destroy Amaleck but failed in the performance See Notes on 1 Joh. 5.4 Repreh 4. Those who content themselves with a form of Godliness c. Vide supra Exhort Accept and receive the power of Godliness Alas how shall I have it If thou believe in him who hath the Power yea who is the Power thou doest also receive the Power for so to believe is to receive Joh. 1.12 If we believe and be confident and couragious in the Lord we shall experimentally find a power with us for so our Faith proceeds and goes forth of us into the Divine Power and makes us partakers of it Thus we add to our Faith Virtue c. Consol I find not that Mighty Power See Notes on 1 Joh. 5.4 Exhort Add Power to Form there have been great observers of forms of Godliness great fasters and mourners who had a form of Godliness which they wore seventy years yet all that time without Power Zach. 7.5 6. Our Righteousness must exceed theirs otherwise we shall not enter c. Would we exceed those Pharisaical Formalists See Notes on Zach. 7.5 6. Deny ungodliness How can I deny it Thou hast power thou fittest at a full Table c. See Notes on 1 Joh. 5.4 NOTES AND OBSERVATIONS UPON II TIMOTHY 4.17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I was delivered out of the mouth of the Lion And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom THat method which the Lord prescribes Psal 50. Call upon me in the day of trouble and I will deliver thee the Apostle here observes He was in great straits without the help of man Then his prayer is supposed vers 16. the effect of which is vers 17. The Lord then hears and delivers him and strengthened him The end of that gracious presence assistance and strengthening him is vers 17. Vers 18. His faith and hope is raised to future things 1. deliverance from evil 2. obtaining of good The issue of this is Glorifying God Quaere What is the Lion Though St. Paul did really fight with Beasts at Ephesus as some conceive 1 Cor. 15.32 yet the most of the Ancients understand this place Metaphorically either of Festus the President of Judaea or of Nero the Emperour or of him that set them both a work the Devil who is like a roaring Lion going about seeking whom he may devour The most incline to believe that here he meant Nero which that we may understand we must know that the Lion is most strong and most generous of all the wild beasts as is the Eagle of the fowls Oxe of tame beasts Man Prince and Lord of all Ezech. 1.10 According to the Lions 1. strength and cruelty so he is a type of the Devil and cruel Princes and Potentates 2. strength and generosity he is a type of Christ Rev. 2. The Lion of the Tribe of Judah and they that are Christs Christ is compared to a Thief Rev. 16.15 an unrighteous Judge Luk. 18.1 We shall have use
righteous and a godly life that which we have oft prayed for in that good old Liturgy that we may live it which life the Grace of God bringing salvation to all men not only teacheth them and instructs them how this life may be lived but also gives power and strength actually to live the same for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of God that brings salvation and gives power to be saved from all ungodliness and worldly lusts and to live soberly c. He gives the seeing eye and the hearing ear he openeth the ear to discipline and commandeth that we return from iniquity Job 36.12 he teacheth excellent things and gives power to understand and obey and therefore well may Elihu say who teacheth like him Job 36.22 Axiom 4. We have heard the first Lesson of Gods Grace teaching us to deny ungodliness Come we now to the second the positive Lesson Grace teacheth us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all this in this present world and first generally then more particularly Of these three several Duties the first special rule is to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though we render soberly the word is of larger extent for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such an one as is compos mentis one who keeps his mind safe and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed Such a one I say is prudent which prudency of the mind rules the affections Col. 3.2 Set your affections or mind on things that are above not on things on the earth whereas therefore they are carried forth immoderately toward the creatures as the desires of meats and drinks quae seqùuntur which they divide into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas there are ambitious desires of Honours and for the maintaining of these there are covetous desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to live prudently temperately soberly chastly modestly moderately These three Adverbs then contain the whole Duty of man these Duties also the Philosophers and wise men of the world have taught Thus ye read in Aristotle touching temperance and justice and fortitude and prudence Tully also teacheth the same Duties and the wisdom of God delivers the same Doctrine Wisd 8.6 7. If prudence work who of all that are is a more cunning workman than she and if a man love righteousness her labours are virtues for she teacheth temperance and prudence justice and fortitude which are such things as men can have nothing more profitable in their life Observ 1. Note here then how most methodically the Grace of God teaches us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somewhat that 's general and common to all these three particular Lessons and that 's comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is implyed a keeping of the mind and affections in or with a guard as our Lord after he had taught the Lesson of self-denyal he presently adds that of taking up the cross the heart and mind ought to be lifted up in the ways of God as Jehoshaphats was 2 Chron. 17.6 This was intended by Enochs translation hereby he became an Example of repentance and conversion to all Generations Ecclus. 44.16 Thus we read that the eminent Saints of God who were made of like passions with us yet they kept their minds and affections above earthly and wordly objects they got the possession of their own souls and lived above the world So did Abraham an high Father of the faithful and Isaac and Jacob Moses Joseph and David and Jeremiah the highness of the Lord. If we look into the Christian world as we call it how few shall we find such as these were nay rather O curvae in terras animae coelestium inanes do not their belly cleave unto the ground How then can their mind and affections be lifted up to things above they are opposite Col. 3.1 2. The minds of most men now-a-days are sunk down drowned in earthly things sunk into their bellies venter non habet aures stultus non intelligit nisi ea dixeris quae sunt in corde ipsius they have no ear to listen to the Grace of God teaching them to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly c. no ear to the Grace of God teaching them to live justly no ear to the Grace of God teaching them to live godly their god is their belly who mind earthly things Observ 2. Whither to refer those gifts of Temperance Chastity Sobriety which were notable in some Heathen men among whom we have no certainty that the Gospel had been preached among them Is it not said here that the Grace of God brings Salvation to all men it is not said that man teaches but that Grace teaches to live soberly Do we not read that God nurtureth the heathen Psal 94. We ought not to confine the teachings of Gods Grace only to the Pulpit Observ 3. Intemperate men are mad men which appears by the opposition which St. Paul makes in the Act and the prodigal young man wasted his substance but when he became sober he said to himself I will return and we are wont to say of Drunkards they are not themselves Let us hence be exhorted to learn this Lesson which the Grace of God teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly temperately chastly modestly and moderately It is true there are sensible Objects which draw out the soul towards themselves as meats and drinks and beauty and honour and wealth and it is as true that God hath planted or set in our nature natural affections or desires but the Grace of God winds up those desires unto higher Objects Gen. 1.28 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second special Rule in this second positive Lesson is to live righteously The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have in Rom. 7.12 speaking of Gods Law or Commandment according to which we should square our lives it is holy and just and good The thing we call Justice or Righteousness is either general or particular and is recorded or contained in the moral and judicial Laws of God wherein we have the form of Obligation both to God and our Neighbour not from the Nature of the things only but also from the Authority of our Law-giver Now the righteous Law of God prescribes Rules for those who live in luce vita communi and it contains duties of Wisdom and Justice as well to those who live private as to such who are in more publick employments The Reason why we ought to live justly is taken from our due conformity unto the just God whence we may take notice of that common cement whereby mankind is united even Justice and Righteousness such as is according to the perfect law of righteousness Hence are to be reproved those who under pretence of Righteousness prove unjust unrighteous But let us be perswaded to live justly or righteously He that is righteous let him be righteous still that is more righteous 3. 〈◊〉
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
to affirm constantly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood either Passively or Actively 1. Passively as the simple Verb Hebr. 13.8 That the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be established with Grace 2. Actively as our Translators render it in the Text And both wayes according to Divine Artifice the words make a good sence 1. Passively that concerning these things Titus himself be confirmed and established 2. Actively that those things he constantly affirm and in them endeavour to confirm and establish others 1. The former sence will afford us this Instruction Instruct That they who would establish and confirm others in the truth of the word ought first to be confirmed and established therein themselves Our Apostle gives example of this in himself Gal. 1.16 It pleased God first to reveil his Son in him before he should preach him to the heathen And he tells the Corinthians that in Christ Jesus he had begotten them through the Gospel 1 Cor. 4.15 He had in himself the holy Seed whereby he became operative toward others Instruct 2. The latter sence which our Translators follow will yield us this Instruction That the Teachers who are themselves confirmed and established in the word of truth they ought to affirm with all boldness and authority the same unto others for their establishment and confirmation Thus did Paul saith Festus of him Act. 25.19 And he gives Timothy the same in charge 1 Tim. 4.6 2 Tim. 1.8 and 4.1 2 3. 2. We have heard the Precept which St. Paul gives Titus in charge come we now to the Authority whereby he is charged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Paul I will what great Authority is here sic volo sic jubeo no less no other than Apostolical What was this an Arbitrary Power usurped and exercised by the Apostle surely no this will was subordinate unto the will of God who is the God of order and the Author of that order which is or ought to be in the Church which Cant. 6.4 is compared to an Army sicut acies ordinata as an army with banners or a well ordered army Observ 1. Note hence that the Apostles had Authority over the Pastors and Bishops to command instruct rebuke exhort as appears by the two Epistles of St. Paul to Timothy and the compendium and breviate of them both this Epistle to Titus as also by the injunctions and decrees sent by them Act. 1.5 Observ 2. Hence it is evident that there are or should be several degrees of the Ministry in the Church and that they are not all equal 1 Cor. 12.28 Ephes 4.11 12. for the Ministers of the New Testament have their conformity unto those of the Old Testament and those of the old were a resemblance of the like orders and degrees of Angels for Moses had command from God to ordain all things according to the pattern shewn to him in the Mount Hebr. 8.5 Hence it followeth that the orders and degrees of Ministers c. See Notes in Hebr. 1.4 Observ 3. The Government of the Churches in the Apostles times was not Presbyterian the Elders themselves had over them a Power which Ordained them commanded them c. Titus 1.5 Yea St. Paul saith that he had the care of all the Churches The Church of Rome can produce no such speech for the Universal Authority of St. Peter 2 Cor. 11.28 Observ 4. Hence it follows that the Churches in the Apostles times were not independent as to the Apostles but subordinate unto Authority above them and over them in the Lord and they above them were subordinate unto a Superiour Power Paramount Thus the Churches of Crete as that Island was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were subject and depended on their Elders Those Elders or Presbyters were subject unto Titus who Ordained them Elders Titus 1.5 Titus himself was subordinate unto St. Paul by whose Authority he Ordained those Elders as he writes expresly Tit. 1.5 For this cause left I thee in Crete c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By what Authority did he this it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see then that there was a dependency of the Cretians on the Elders of the Elders on Titus of Titus on St. Paul they were not independent Observ 5. The Apostles will and mind when he spake from the mouth of the Lord was the Lords will and mind and accordingly that will of the Apostles was to be received 1 Thess 2.12 The Apostles had the mind of Christ and the will of God was done in them Observ 6. When the Apostles will desire intreat exhort or what other intimations soever they make they are all to be taken as commands proceeding from inspired men in the Name of the Lord 1 Thess 4.11 12. and 5.11 Beloved there hath been now a long time an ambition among all divided judgements about Ecclesiastical Government who should rule all the rest that every one might say as St. Paul speaks here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic volo sic jubeo I will But where is St. Paul's humility and meekness where is his patience and long-suffering c Who of them all endeavour to have the mind of Christ to have his will done in them who desire to be filled with the Holy Ghost as the Apostles Elders and Deacons were Wherever any such are that that 's the Government Jure Divino such may say it seems good to the Holy Ghost and to us Act. 15.28 Such may say with St. Paul volumus we will God Christ and such Governours have but one spirit one mind one will Observ 7. Believers have their time of weakness hankering and doubting about Divine Truth a time when they are not throughly perswaded of it Two things are required to every habit intention and radication c. See Notes in Matth. 24. Coloss 2.7 rooted and built up and established in the Faith this was figured by Cadesh Barnea Deut. 1. Observ 8. Titus must affirm this constantly that they who believe God be careful to maintain good works he being himself confirmed in this Doctrine he must strengthen others in it How can Titus or any man do that There is no doubt but wherever the heart is established with Grace there goes along with the Word a convictive Power which bears down before it all contradiction his Word was with power Luk. 4.32 And such a power he gives to his obedient ones Luk. 21.15 I will give you a mouth and wisdom that all your adversaries shall not be able to resist He made this good to Stephen Act. 6. and he is with his believers unto the end of the world Hence it is that the Prophets are commanded to strengthen men Deut. 3.28 Moses must strengthen Joshua and the Prophets are commanded to strengthen the weak hands and the feeble knees Isai 35.3 Hebr. 12.12 There is no doubt but from the Spirit of Faith which is the Spirit of Power there goes forth a Power with the Word whence it is that the believing souls
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
yet taken possession of us Isaac is not yet born these must be cast out of the house yet is not this condition contemptible for the time For the Heir himself differs little from a Servant while he is a child though he be Lord of all Gal 4. But when the fulness of time is come then God sends his Son to take possession of his house and then the servant is cast out for such servants abide not in the house always but the Son abideth always John 8.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath appointed Christ Heir of all things This Metaphor is taken from the Civil Law instruere haeredem is the ordinary phrase or as the Father speaks Psalm 2. I have set my Son c. the Governour of the Church To this effect the Scripture speaks elsewhere John 3.35 The Father hath given all things into the Sons hands Matthew 28. Vnto me all power is given both in Heaven and earth John 5.22 He hath committed all judgment to the Son figured in Abraham giving all he had to Isaac Gen. 24.26 and 25.5 Hebr. Psalm 2. Ask of me and I will give thee the Heathen for thine inheritance c. The Reason is the same with the former in regard of the Sons double right unto all things his own workmanship and purchase peculium castrense In regard of the Father his love unto the Son John 3.35 The Father loveth the Son and hath given all things into his hand as also in regard of the Oeconomy and dispensation of the three persons in the Trinity Esay 40.10 His Arm shall rule for him Chap. 53.1 and 57.5 9 10. Exodus 6.6 and 15.16 As the Spirit the finger confer Matthew 12.29 Luke 11.20 Object God hath put all things under him 1 Cor. 15.28.29 But we see not yet all things put under him Heb. 2.8 Answer 1. Dististinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas and potentia David had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A King may have right to his Kingdom yet be hindered from the actual rule and administration of it by a Tyrant or Usurper 2. Distinguish between Christ as the Head and Captain of Salvation and his Church as the Apostle does Heb. 2.8 Christ is Heir and Lord in both respects and the only doer And in respect of his person we see Jesus saith the Apostle c. But in regard of his members 1 Cor. 15.24 25 27. 1 Pet. 3.22 and 4.1 Thus S. John Apoc. 1.9 much talk of wars But how shall we hope to prevail when Gods enemies are not subdued and put down in us The men of Ai prevailed against Israel why There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 7.13 An accursed thing in the midst of them Observe first then the Sovereignty of God the Father over all the world he hath authority and right and power to dispose of all the Creatures Lord of Sabbath Deut. 32.8 Acts 17.26 He hath given to Christ the Dominion over all things According to the number of the children of Israel he divides to every people their inheritance and what Law there is for any to expel another out of that inheritance which God hath given them I yet know not Nimrod Ninus Canaan all usurpers He hath given Mount Seir to the children of Esau Deut. 2. Therefore meddle not with them Verse 5. and Verse 9. Distress not the Moabites because I have given Ar to the children of Lot for a possession for the most high ruleth among the children of men and giveth it to whom he will Dan. 4.25 That they consider not who say that Dominium fundatur in gratia contra Acts 17.20 2. Christ's right and title to all the creatures is neither a meer pretence nor a false claim he claims no more than the first and true owner of all things hath freely given him 1. This reproves the Pope who pretends right to Kingdoms to give and dispose as he pleaseth This did the Devil I give it to whom I will like the mad man who took notice and would dispose of all Ships that were in the Navy their fraught and burden c. But if Christ said Who made me a divider who made the Pope 2. This reproves those who tell the Father either in express terms or interpretative That they will not have this man reign over them Luk. 19.14 the event is dreadful vers 27. Take heed we pass not sentence against our selves Esay 8.6 7. The waters of Siloe i. e. the Spirit of Christ i. e. the Spirit of him that was sent So by interpretation Joh. 9.3 run softly But they chuse Rezin i. e. their own will and chusing God hath appointed his Righteousnss and Peace his Christ to rule over us Col. 3.15 Esay 11 4-9 He invites us to a meek humble and quiet Spirit Behold thy king comes meek Zach. 9.9 Laesa patientia fit furor Apoc. 6.16 But we will none of his government But what is this to us we stand at a gaze admiring Christ's person and forget his members That which is said here of Christ the Son of God the same is true also of all the sons and children of God So the Apostle argues Rom. 8.13 and his children the faithful are heirs of all things Apo. 21.7 So it makes for the reproof of those who pretend title to the heavenly inheritance yet live not like heirs apparent The Saints are born again to an inheritance incorruptible 1 Pet. 1.4 Art thou a servant of corruption as the same Apostle speaks 2 Pet. 2.19 yet canst thou hope to be an heir of incorruption Art thou called to an eternal inheritance yet carriest thy self like a drudge to these temporal and earthly things Judge in your selves Beloved If a man of mean parentage and estate were adopted heir to a great man it is Chrysostoms comparison how would he behave himself would he not neglect outward and temporal things care not for your stuff c. Gen. Would he not care how he might please his Father who adopted him While thou drudgest and toilest in pursuit of these earthly things who will believe that thou art adopted heir to heaven The heir to heaven No they are the wise that shall inherit such glory but shame shall be the promotion of such fools as thou art Prov. 3.35 Such fools have folly for their inheritance but prudent men inherit knowledge Prov. 14.18 Such fools shall inherit wind Prov. 11.29 Consolation But hath God appointed his Son heir of all things what provision hath he made for his younger Children O fear not little flock it is your heavenly fathers pleasure to give you the kingdom Luk. 12.32 And to make you heirs and coheirs with Christ Rom. 8 17. Yea it is the Sons pleasure also Luk. 22.29 Let the sons of Cheturah go away with their gifts worldly men with their large possessions Isaac and we who with Isaac are born of the free-woman shall be heirs of all things Gal.
of the King Christ that in the word of a King there is Power whom the winds and the sea obey Mat. 8.27 who saith to the sea hitherto shalt thou come and no further and here shall thy proud waves be stayed Job 38.11 Cyrus passing over Ganges when either some of his horses or some of his followers were drown'd he made War with the River and divided it into three hundred and sixty channels Xerxes chastised Hellespont with three hundred verbera stripes compedes injecit and cast fetters into it Thou art carried quò iste velit with thy loose and violent passions like wild horses Christs powerful word will guide thee but thou must not be like the Horse and Mule which have no understanding Psal 32. If Christ's Word be a powerful Word what power hath it with thee If thy Father or some rich friend should say to thee I will not forsake thee c. such a word thou wouldest not doubt of Now God saith I will not leave thee nor forsake thee c. Thou distrusts him in these dangerous times yet what can they give thee Whereas man lives not by bread only but by every word that comes out of the mouth of God Godliness hath the promise both of this life and of that which is to come If the Word of Christ be powerful to every man and not with thee what 's his powerful word to thee we are taught to magnifie Christ and his Power The word of Christ is so powerful that he casts out the spirits with it and healed all that were sick with it Is his Word so powerful with thee I must not look for Miracles No! yes greater than he himself wrought well then try thy self by these marks 1. Thou hast a spirit of pride if Christ's word be powerful with thee that will prevail with thee to be humble Mich. 6.8 He was humble Matth. 11. If not thou hast not received Christs powerful word where Christs word prevails the lofty looks of men are humbled Isai 2.11 12-17 His word brings down the high looks of the proud So mightily grew the Word of God and prevailed Acts 19.9 The woman Luk. 13.11 had a spirit of infirmity and was bowed down eighteen years Thou hast been a Leper bowed down toward the earth and earthly things Christs powerful word raised her if it be in thee it will raise thee Thou when thou committest any iniquity art a weakling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleight so weak to give way whence wickedness proceeds Ezek. 16.28 29 30. Gen. 49.4 But she had Faith to be healed and so mayest thou Means Mix it with Faith Hebr. 4.2 The word being heard profited not being not mixed with faith They believed not the word of the spies to be a word of power it was not one with them Numb 13. Object I do believe it Resp As a word of truth but not as a word of power for in the word are two things Truth or Faith Power and Virtue 2 Pet. 1. A believer and lose the soul A man may have a kind of saith implicite and weak which if it be Grace will put the believer upon duty commonly the faith wavers and then it profits not Example in Jacob Gen. 4.5.26 They told him Joseph was alive and that he ruled over all the Land of Aegypt it was too bigg to enter into his heart but seeing the waggons his heart revived vers 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength and vertue came to his faith Two of the Spies told the rest they would fight for the good Land which the Lord had given them but they doubted Num. 14. Mat. 14.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see an Example of overcoming in Abraham's faith Rom. 4.18 Consider who is it that speaketh not you but the Holy Ghost he that heareth me Should the Preacher preach men dead as St. Peter did Ananias and Saphira there would be more trembling at their word so the people trembled at the approach of Samuel 1 Sam. 16.4 and the Corinthians received Titus with fear and trembling 2 Cor. 7.15 Consolation to the soul that receives this powerful word that 's willing and desirous to be reformed by it Fervet avaritia c. sunt verba voces c. hast thou high swelling thoughts the Word is an hammer to level them what ever malady the Word is a Catholicon an universal remedy 't is able to save the soul The Word is useful to the Minister and the People 1. To the Minister that since the Word of Christ is a word of power 1. That it be powerfull in him 2. That it proceed powerfully from him 1. That it be powerful in him by the operation of it upon himself the Word of the Law is compared to fire Deut. 33.2 the most powerfull and the most active Element such indeed it is received according to the operative power of it when the Spirit of the Lord kindles it and it becomes the law of the spirit of life it burns up corruption in the heart His Word was in me as fire Jer. did not our hearts burn within us Luk. 24.32 The heat of the heart is a sign of vehement motion Mine heart was hot within me while I was musing the fire kindled and at last I spake with my tongue Psal 39.3 Jer. 20.9 2. That it proceed powerfully from them like to fire it cannot be hid They so spake that a great multitude of the Jews and also of the Greeks believed they spake like the Lord as having Authority so they observed the boldness of Peter and John Act. 4.13 and took knowledge that they had been with Jesus So there were who were called Boanerges and one Simon the Canaanite Zelotes Mat. 10.4 Act. 1.13 Preach it as his command At thy word I will let down the net Thus St. Paul for himself and his fellow Apostles in all things approving our selves as the Ministers of Christ wherein especially in the word of truth by the power of God 2 Cor. 6.7 Reproves 1. Those who speak honourably and plausibly of the Word yet conform not to it 2. Those who are not obedient to the Word themselves yet preach a Word of Power to others touch them not with one of their fingers 3. That steal the Word one from another Jer. 21.28 32. The old true Prophets spake with Power and Authority Verbum Domini Mat. 7.29 The Scribes destitute of the Spirit of God and of Power only related their own Doctrines they had learned of their Rabbies Rabbi Simea Hillel c. Christ spake with that Majesty that the Prophets of old spake Haec Zeno haec Aristoteles c. quid meum tuum Senec. But St. Paul spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in demonstration of the Spirit and Power 1 Cor. 2.4 This was madness to the Jews who had heard no such authoritative words a long time before not from the time of Esdras when the Prophets ceased say the Jews There are who speak rodamontado high words to
Lord bears his own Creatures with ease Isai 40.15 but Amos 2.13 I am pressed under you as a cart is pressed with sheaves and Luk. 13. why cumbers it the ground Thus the Lord useth large patience toward ungodly men who burden him with their wilfull transgressions and tread under foot the Son of God and when they will not by any means suffer with him nor be grieved for the affliction of Joseph Amos 6.6 what remains but that the Lord should make them sensible of their burden and make them a burden unto themselves O consider this ye that forget God and go lightly away with your sins Alas how soon may he cast the burden of thy sins upon thee that thou mayest bear thine iniquity Consol He is strong in bearing our sins O but alas I feel their burden too heavy for me to bear is it so indeed Then he will bear it for thee The Lord hath laid upon him the iniquity of us all Esay 53. But wouldst thou be freed from thy burden Wouldst thou be dead unto sin They that are dead are freed from sin Rom. 6. Freed from it O that I would wouldst thou Then know That he is the Lamb of God that not only bears but also takes away the sins of the world John 1. He himself bare our sins in his body on the Tree that we being dead unto sin should live unto righteousness 1 Pet. 2.24 Zach. 5.5 He so beareth them that he knits and unites them altogether so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Syriack word here used signifieth to contain compose knit and unite together it 's one of the names of God as Deut. 6.4 Hear O Israel the Lord thy God is Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord and uniting his creatures in one so as the Foundation unites the building and the corner stone contains in one the parts of the building so our Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.6 The corner-stone or head-stone of the building in whom the Father gathers together all things in one even in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.10 As to their Head both which are in Heaven and in the earth even in him He is as it were the binding cord in Musick which reconciles all jarring differences and makes the sweetest harmony the cement which unites and knits all the parts of the world together for howsoever there be infinite differences of natures the most eminent and transcendent nature of Christ agrees them all and upholds them all by the word of his power He reconciles God and man together and men with men so that there is neither Jew nor Greek neither bond nor free neither Male nor Female for ye are all one in Christ Jesus What is said of the Magistrate is most true of the great God he doth continere hominum multitudines he is the Love it self 1 John 4.8 16. which bears all things and unites all things in one But doth our Lord so bear all things that he hath left us nothing to bear Surely no We must bear his Cross and follow him Thus thou shalt not bear the name of the Lord thy God in vain thus the Lord Christ tells Ananias that S. Paul was a chosen vessel unto him to bear his name before the Gentiles and Kings and the children of Israel Acts 9.15 Was this peculiar and proper to S. Paul to bear the name of Christ Yes before the Gentiles c. otherwise he tells his Corinthians as I may tell you 2 Cor. 4.7 That we have the same treasure in earthen Vessels and Verse 10.11 We always bear about in our body the dying of the Lord Jesus c. Thus as to bear God and yield obedience unto God in our body and Spirit is to glorifie God and to bear all things because God is all things saith the wise man So to bear Christ i. e. the dying of the Lord Jesus in hope that his life will appear in us is to bear the Lord Jesus Christ who also is all things Col. 3.11 Exhort If Christ bears all things let us be exhorted to be followers of Christ herein to bear all things Those who love him do so 1 Cor. 13.7 and that both in regard of God and in regard of our Neighbour The wise man speaking of the Praise of the Lord saith Eccles 43.27 He is all things he is what ever things are lovely c. Phil. 4. And in this sence 1 Cor. 6.20 where we say Glorifie God in your bodies and in your Spirits in the vulgar Latine it is Portate Deum in corpore vestro Bear God in your bodies and in your Spirit for these are Gods they are his Temples For so we bear God in our Body and Spirit when we bear obedience unto God Thus that which ye read Rom. 6.13 Yield your selves unto God in the sixteenth we read Yield your selves servants of obedience unto righteousness so the eighteenth Being made free from sin ye become the servants of righteousness and the nineteenth Yield your members servants to righteousness unto Holiness the two and twentieth Now being made free from sin and become the servants of God So that to be the servants of obedience and righteousness is to be the servants of God and so to bear God in our body and in our Spirit In regard of our Neighbour we may be here exhorted to bear all things i. e. to be patient towards all men 1 Thess 5.14 Vide Notes in Heb. 12.14 But alas alas This want of patience and long-suffering towards all men 't is the great fail and defect of all men we cannot endure any man should think otherwise than we do or speak c. If they do then they are of such and such a Sect than we divide from them This is the original of all the bloody differences which now for many years have troubled the Christian world Our blessed Lord he bare and bears all things we will bear just nothing Why do ye not rather suffer wrong why do ye not suffer your selves to be defrauded c. These and such as these are very hard sayings heavy Commandments who can bear them John 6. But if we receive the powerful word of Christ if we believe it if we add unto our Faith Virtue that we serve our God we shall be able to bear them Such he will make Pillars Rev. 8.12 Christ bears all things by the word of his power Observ 1 Christs absolute Dominion Authority and strength he is called the power of God and the day of Christ is the day of Gods power Gabriel he brings the good tydings of his Birth and surely a mighty arm he must have that supports at once all the worlds that he has made it requires strength and power equal to the making of them so much the Psalmist implyes Psalm 33.9 He spake and it was done there 's Creation he commanded and it stood fast there 's preservation and support of all his creatures Christ beareth
intercessions unto God for his people and every one of us for himself O Lord thou art a most powerful God Thou bearest all things by the word of thy power O magnifie thy power in shewing mercy as thou hast said The Lord is long-suffering and of much mercy c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling or governing all things by the word of his power The fulness of the Original will afford this sence for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Munster's Hebrew Copy signifieth bearing or upholding which is the first act of Divine Providence which is called conservation of the creatures So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original signifieth a King a Prince which implies the second act of Divine Providence which we call Gubernation or governing all things by the word of his power as Erasmus turns the word So 't is also in the Spanish and our old English Translation Both these acts of Providence were signified to Ezechiel by that Vision in his first Chapter of a Chariot with Cherubims which as the Prophet there saith Verse 28. was a resemblance of Gods Glory so Christ is called for all the worlds which the Son of God hath made they are his Chariot which he supports and upholds by the Spirit of life in the wheels Verse 20. He bears up all by the word of his power according to his own will And as Eliah 2 Kings 2.12 is called by Elisha and Elisha by King Joash 2 Kings 13.14 The chariot of Israel and the Horsemen thereof so is the Lord God as Eliah signifieth and so is God the Saviour as Elisha signifieth the chariot and horsemen of Israel the Chariot wherein be bears and upholds Israel and the Christian Church and so called the Chariot and the Horsemen thereof which guides rules and governs the Chariot according to his own will and moving it unto all good by the word of his power Shall the wicked be removed Let God govern the world The proof of this we have both in express terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 King of the world So the Latine and Syriack and Revel 1.5 He is called The Prince of the Kings of the earth As also foretold in Dan. 7.14 There was given to him Dominion and Glory and a Kingdom that all people nations and languages should serve him c. This also was foreshadowed by Gods promise unto David in behalf of Solomon Psalm 89.24 28 29. but never verified but in Christ Ezechiel 21.25 26.27 Jeremiah 22.30 1. The Reason in respect of the Objects or Subjects to be ruled or governed which otherwise without his Government would fall into ruine and confusion The reason of the Idolatry of Micah Judge 17. and of the Danites 18. the whoredom of the Benjamites Chapter 19. and all other enormities of the Jews state is given There was no King in Israel These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 22.18 Have no Master no Governour to bear them They are as Sheep scattered upon the Hills such as have no Shepherd 2. In regard of God the Father imposing and Christ the Son undertaking the Government of all the Creatures especially men and of them his Church This was figured Num. 27.15 18. In Christ the endowments befitting his Government his Wisdom Power and Goodness for if these three be requisite in every rational agent for the effecting of what befits him how much more eminently are these in him who governs all things by the word of his power Wisdom hath two more special acts considerable in a Governour Ordinare judicare sapientis est To order the world otherwise it would fall into confusion and therefore he is called the God of order and not of confusion he judgeth all things being the Judge of all the world Gen. 18. 2. Power is necessary such as we read Numb 14.17 3. As also authority for as God the Father hath spoken unto his Son all wisdom power and goodness and whatsoever he himself was and is so in the Creation the Son spake a word of power into all the creatures and by the same powerful word yet upholds them Psalm 93.1 The Lord reigneth and then followeth the world also is established so that it cannot be moved 4. So likewise is goodness whereby he becomes our Saviour Thus Hosea 3.5 Instead of the Lord your God and David your King is the Lord and his goodness According to his wisdom power and goodness he upholds and rules us and all things which he hath made and so we stile him Creator Preserver and Governour of all things in Heaven and in earth these three ye read Nehemiah 9.6 7. this may seem the reason why S. John calls him by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.1 Observ 1. Observe the Supereminent Authority and Soveraignty of the Son of God over all his Creatures for whereas there are Two wayes of effecting any thing 1. either by putting to our own hand or 2. by our Command and Authority such is the Soveraignty so absolute the Authority of the Son of God that he governs all things by his meer Word All the Creatures are his hosts under the Law of him so that they all stand ready prest and wait for his word of command So much the Psalmist intimates by a brief enumeration of all the heavenly and earthly and rational Creatures Psal 148.14 18. He commanded and they were Created he established them for ever and ever he gave them a statute and it shall not pass vers 5 6. by which every Creature is bound to observe the set time and place appointed for it Job 14 5-13 and 26.10 So we read of the Statutes and Ordinances of Heaven and Earth of the Moon and Stars Statutes that shall not be repealed which the Son of God hath given into the Creatures Jer. 33.25 Hence it is that fire and hail and snow and vapour and the stormy winds perform his word and vers 8. the word of command which the Lord of Hosts had given they yet obey Observ 2. See then a pattern of all Christian Governours in the Son of God who rules all things who bears all things by the word of his power to bear all things and to rule all things they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we wead of the kingdom and patience of Jesus Christ Jesus Christ is a King yet patient Apoc. 1.9 And such as he is such he would his Servants should be Whosoever will be greatest among you let him be your Minister c. Matth. 20.26 27 28. See Notes on Matth. 13.11 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to bear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Governour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation that bears the people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text is our Foundation our Vpholder and our Governour Observ 3. It is very useful for us to know this in regard
of a most wise man think O how much more wise is the only wise God Good only good powerful the power beautiful take off and raise thy thoughts higher how much more beautiful is the Author of this beauty Patient how much more patient is the God of patience who yet suffers such sinners as we are Sursum corda This reproves the curiosity and prophaness of presumptuous men who pry into the unsearchable Majesty of the Highest God a sin forbidden the Israelites upon pain of death Exod. 19.20 Nor was this curiosity forbidden the people only but the Priests also they must not always enter into the holy place Levit. 16.2 Scrutator Majestatis opprimetur à Gloria Prov 25.27 This was threatned often and inflicted on those of Bethshemesh 1 Sam. 6.19 where fifty thousand and seventy men perished for prying into the Ark of the Majesty of God a great punishment you 'll say but the sin also is exceeding great that Bats and Owls living and delighting in their darkness should presume in their darkness to search the Majesty of the Highest God who dwells in light inaccessible let them consider this who in sin search and would know all things Sicut qui mel multum comedit non est ei bonum sic qui scrutator est Majestatis opprimetur à gloria The Text is obscure the best reading is in the vulgar Latine Knowledge is as sweet as honey to the taste men desire nothing so much delectatur os vita contradicens mentitur And 't is noted of the English quod ament dulcia But as the Physicians observe honey is exceeding flatulent and windy and we may say the same of knowledge especially of Heavenly things it 's exceeding windy without charity it puffs up 1 Cor. 8.1 It makes men proud and high minded whence the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. sciens doctus a knower never an edifier a little of it does the deed as one Bean rattles more in a Bladder blown up than a Sack full Yea as Honey turns to Choler so doth this knowledge of the Divine Majesty it makes men angry fretful envious and malicious The wise man's counsel is very good Seek not out the things that are too hard for thee neither search the things that are above thy strength but what is commanded thee think thereupon with reverence for it is not needful for thee to see the things that are in secret Ecclus 3.21 22. And that elegant speech of the Apostle Rom. 12.3 I say through the Grace that is given to me unto every man among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As God hath given to every man the measure of faith and Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind not high things but condescend to men of low degree be not wise in your own conceits Though the Levites might bear the Holy things yet they might not pry into them Numb 4.18 19 20. Thus we may bear the name of the Majesty of God Paul was a chosen vessel for that purpose Acts 9. and 't is the Duty of us all 1 Cor. 6. ult for Coloss 1.26 Mean time let us not discourage the Humble Soul who empties it self of it self and seeks the fulness of it self in God who seeks not for its own Glory but for the Glory of the Great God who searcheth not the knowledge of the Majesty of the Great God but the will There are who discourage the Saints of God from aiming at the very highest so Zophar Job 11.7 But all that Job's Friends say of God are not true Job 42.1 For the more humble the Soul is the nearer it draws to the most high God That which we read Psal 138.6 Though the Lord be high yet he beholdeth the lowly is not truly translated quamvis tamen though and yet are both supplyed against the drift of the Text we alter the sence of the proposition for the Text sounds thus The Lord is high and beholds the lowly implying what they most earnestly aim at because the Saints are lowly they come more neer and within the kenning of the most high God Yea we may render the words thus Because the Lord is high he beholds the lowly so the LXX and the Latin Text read them Thus also another Scripture is mistaken Isa 57.15 Thus saith the high and lofty one who abides for ever whose name is Holy I dwell in the highest and holy with him also who is of a contrite and humble spirit as if the Text imported that though he dwells on high yet also with the contrite and humble spirit whereas indeed the Text sounds thus I dwell in the height and holy even with him that is of a contrite heart c. So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest God rests in his Saints and the Vulg. Lat. Et in excelso in sancto habitans cum contrito humili spiritu c. the more lowly the more neer unto the most high God and the more proud and high minded the farther off from the highest God for so the Psalm 138. having said because the Lord is high he beholdeth the lowly he presently adds he beholds the proud afar off whence it evidently appears that by how much the more high-minded we are the farther off we are and more remote from the most high God the more lowly contrite and humble we are the nearer we approach unto the Majesty of the highest God this is not obscurely intimated wherefore it 's presently added that he took away the high places I know well those high places according to the History are those wherein they were wont to worship before the Temple was built and some Kings as Asa are commended with that exception yet the high places were not taken away but Jehoshaphat took them away There is a pride and haughtiness of spirit which like a moth breeds in the best actions which many good men according to their degree of goodness mortifie not but Jehoshaphat's heart being lifted up in Gods wayes he took away the high places and high things pride haughtiness and ambition It 's no marvel though the Ministers of the highest God all inferiour Authority be despised when the highest God himself is despised Exhort Since God hath a Throne of Majesty in the highest that our hearts may be lifted unto the highest God Many men deceive themselves in this sursum deorsum are divers in Gods estimate and mans We think God is above in a lofty mind and high spirit the Devil is there God is in humility and lowliness of spirit It is said of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17.6 what had he an high mind the terminus ad quem whither his heart was lift up will decide this question it was lift up to the ways of the Lord where are those wayes in humility and lowliness Mich. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to humble
quickning and that will not serve the turn God is forced to drive us to our own good to let us see by experience that there is nothing so lasting as it Repreh Those who seek the high things to know them and talk of them they must be ignorant of nothing but they desire them not they love them not The Apostle therefore having said Seek the things above added set your affections upon the things above So Moses exhorts to observe the commandments that the Jews could do exactly and many mysteries they observed in them the Wisdom of God foresaw that and therefore added observe to do them Repreh Those who think basely of these highest things Time was when patience and long-suffering c. were pretious Virtues The Martyrs both of old and of later times have eternized their names by them NOTES AND OBSERVATIONS UPON HEBREWS I. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being made so much better than the angels as he hath by inheritance obtained a more excellent Name than they SOme conceive that John hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he writes more clearly of Christ's Divinity than any than all the other Evangelists And upon the like consideration St. Paul may have for his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this Epistle in especial a divine Epistle because he of all the other Apostles writes most divinely of Christ and in this Epistle most clearly of that great Mystery Christ himself The same Apostle being made the Apostle of the Gentiles magnified his office to provoke the Jews Rom. 11.13 14. And here writing to the Jews being entrusted with the Gospel which is the Testimony of Jesus Christ 1 Cor. 2.1 He magnifieth the Gospel from the Author Minister and principal subject of it The Lord Jesus and that to provoke the Gentiles This Chapter being an Epitome of the whole Epistle contains a double encomium or commendation 1. The first of the Gospel above the Old Testament in regard of the different Dispensers of both vers 1.2 2. The second of Christ himself wherein the Apostle seems once more to be carried out of himself in vers 3. Hence in commending of humane things The Pen-men of the holy Ghost sometimes use Hyperboles to rouze our dull attentions and stupid thoughts But the Deity of Christ being infinite is not capable of an Hyperbole nay it cannot adequately and fully be spoken of All that St. Paul himself could speak of it is but a Synechdoche a part for the whole The Apostles earnest desire was that Christ might be magnified by him either by life or by death Phil. 1.2 And it may easily appear out of his manner of writing in this very Chapter wherein first he sets out Christ's transcendent excellencies 1. First by simple and absolute arguments as hath been shewn out of vers 2.3 And then 2. For greater illustration by comparative Arguments from vers 4. to the end of the Chapter Wherein yet there seems to be another parallel or comparison interwoven between Christ and the heaven or rather the whole visible world whereof the heavens are the more principal part vers 10.11 12. The words may be considered Either 1. In themselves Or 2. With reference And that either 1. To the words precedent Or 2. Consequent 1. To the words precedent and so this Text is a Corollary or deduction thus Christ is so excellent as he hath been described therefore he is better than the Angels 2. If we refer the Text to the words following so these words are a conclusion of a Syllogistical Discourse Thus If Christ be the Son of God and adored by the Angels King of the Church The Messias or anointed one The Creator of the world The eternal God who sits at the right hand of his Father then he is better than the Angels But Jesus Christ is so as appears by the Testimonies following Therefore he is better than the Angels First we shall consider the words in themselves which have two parts 1. Christ's Excellency above the Angels 2. The degree or measure of that excellency even so far as he hath obtained and that by inheritance a more excellent name than they both which we may resolve into these Divine Truths or Doctrines 1. Christ is better than the Angels 2. He hath obtained a more excellent name than they 3. Christ is so much better than the Angels by how much he hath obtained by inheritance a more excellent name than they 1. Christ is better than the Angels Wherein three things must be explained 1. What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn better we are not here to understand by it only moral but all kind of excellency as of Wisdom Power and Honour Belg. meerder waerdegh more worthy for so the Syriack turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth greatness in every kind The Hebrew Copy set out by Munster hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great in his power or strength And the Greek word here used sounds to the same purpose 2. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thereby we are to understand as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existing or being not being made as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word might also signifie with reference to his humane nature for there is no necessity of understanding these words of Christ after the flesh but rather of Christ in the Spirit or Divine nature 3. What Angels are these good or bad with whom Christ is compared The Devils and evil Spirits though Apostate yet retain the name of Angels 2 Pet. 2.4 Jude Verse 6. But it were little Honour unto Christ to be preferred before the evil Angels who because corruptio optimi est pessima are worse than any other creatures we must understand therefore by Angels those who kept their state or principality And that Christ is better than these appears by these Scriptures Eph. 1.21 Christ is far above all principality and power and might and dominion c. Phil. 2.10 At the name of Jesus every knee must bow of things in Heaven c. 1 Pet. 3.22 Angels and Authorities and powers are made subject vnto him The truth of this appears by Christs conquest of the evil Angels he needed not contend with the good ones Matth. 12.29 Esay 49.24 John 16.11 Yea so powerful he is that he gives this power to his Disciples Luke 10.17 18 19. Reason why he is first better than the Angels Secondly why he is here compared with them 1. Effects of natural agents as such may be equal in their causes as a Father begets a Son Fire begets Fire Air Air and thus God the Father begat the Son equal to himself by eternal Generation But the Angels were made by Creation and so are not the effects of a natural but of a free and voluntary cause which is not equal to the efficient As a man begets his Son naturally and so equal to himself in
commodity of yours and bid less for it than it cost and under the worth of it would ye not take it in disdain Yet we commonly undervalue one another esteem one another far under the price we cost Ye are bought with a price even the precious blood of Christ which is better worth than all the world Exhort To serve one another in love Gal. 5.13 Eph. 5.21 Submitting your selves one to another in the fear of God Syrac In the love of Christ It 's an hypocritical complement as 't is used but as it ought to be used a Christian profession of mutual Duty Your Servant The Princes of the Gentiles saith our Lord exercise dominion over them and they that are great exercise authority upon them but it shall not be so among you but whosoever will be great among you let him be your minister While you usurp power and domineer one over another we are yet Heathens and Gentiles not Christ's Disciples we are yet violent and savage like the Beasts not Angelical not like Angels no not like men Hence it is that in the Prophets the Dominions and Kingdoms of the world are described by Hieroglyphicks of Beasts but the Kingdom of Christ by man so Daniel chap. 7. describes the Kingdoms of the world by four great Beasts come up from the Sea which are commonly understood to be the four Monarchies a Lion and a Bear and a Leopard and a fourth Beast more terrible and cruel than all the rest as a roaring Lion and a raging Bear so is a wicked Ruler over the poor people Prov. 28.15 Her Princes within her are roaring Lions her Judges are evening wolves Zeph. 3.3 But all the Beasts Thrones are cast down when the Son of man reigns Verse 13.14 This is for the terror of all ungodly men Gods Ministers are a flaming fire Exhort Let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.5 6 7. Maledictus qui facit opus Domini negligenter Jer. 48.10 The Kingdom of Heaven suffers violence Matth. 11.12 Scienti bonum facere non facienti peccatum est illi Jam. 4.17 Vtinam fridigus esses aut calidus sed quia tepidus c. Apoc. 3.15 16. The consolation of all the Saints even that is their consolation which is the terror of ungodly men as the Lords water washed away and destroyed the old world but saved Noah and his Houshold The water which overwhelmed the Egyptians was a wall of fire to Israel Exod. So the flame of fire which is a terror to the wicked is a consolation unto the Saints Esay 33.14 The sinners in Zion are afraid fearfulness hath surprized the hypocrites who among us shall dwell with the devouring fire who among us shall dwell with everlasting burning He that walketh in righteousness and speaketh uprightness his yea is yea and his nay nay that which he saith is so that which he denies to be is not c. Esay 33.14 15 16. 2 Thess 1.6 7 8 9.10 Means Do what thou dost out of Love 't will quicken thee the Angels do so from a burning love John Baptist a burning and shining light pray to the Lord to quicken thee God makes his Angels Spirits c. The Reason of this ye have in the former point The ability and sufficiency for the execution of the creatures Duty unto God is of God the Angels are swift as the winds he makes them so they are active and powerful in the execution of what they are commanded as the fire is a thorough and efficacious waster and this activity and power they have of God The like we may say of every inferiour Creature that all the power it hath is of God of men this is most true even of the best of men 2 Cor. 3. Paul having commended himself from his work wrought in them lest he might seem to arrogate any thing unto himself Verse 5 6. By a Prolepsis he prevents such surmiseings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient for their office expedite and quick and active like the Angels being themselves the Angels of the Churches but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sufficiency is of God Those whom God employs in his Ministry whether Angels or men he fits and furnisheth them with parts and abilities to discharge their office and Ministry so that that which we read 2 Cor. 2.16 Who is sufficient for these things Seems not to have been the Ancient reading for the Apostle having shewn how able he and the rest of the Apostles were for their function to the disparagement of false Apostles vers 17. It is not like he would say who is sufficient since he saith that he and all the Apostles were so And again vers 5 6. And therefore the Vulgar Latin hath quis ad haec tam idoneus Who is so sufficient as we are And his reason following is proper for we are not as many who corrupt the word of God c. This is the rather to be observed because many might and do take advantage by these words of the Apostle to excuse their own laziness in the Ministry of Jesus Christ whereas they might be and ought to be active in their Ministry they lazily sit down with these words who is sufficient for these things This strikes at the root of all pride and vain glory whence that Doctrine of merit first sprang one of the plants which are not of our Heavenly Fathers planting for if all ability power c. for the execution of thy Duty be from thy God how canst thou merit of thy God He saith who maketh his Angels Spirits David saith this which is here ascribed to God so Psalm 95. David Hebr. 4.4 The Holy Ghost Gods estimate is and ought to be the rule of ours in judging of things God saith this of the Angels therefore we must not diminish it nor add a Dignity beyond what God saith of them they are not Mediators this discovers their errour who oppose this truth that the Son of God is God Ego dixi Dii estis i. e. Princes Constitui te Deum Pharaonis Exod. 7.1 They who alledge these Testimonies would prove that this Psalm 55. is understood of Solomon contra the consent of the old Rabbins the consent also of Christians Now that no earthly God or Prince upon earth is here to be understood the Chaldee Paraphrast speaks plainly enough where he saith Thy Throne O God in Heaven endureth for ever c. Though it be true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to Angels Kings and Judges yet being applied either to the Verb singular as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a person singular it 's proper unto God NOTES AND OBSERVATIONS UPON HEBREWS I. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But unto the Son he saith Thy throne O God is for ever and ever c. IN these words are contained these Notes 1. Jesus Christ is God 2. He is a King having a Throne Thy Throne 3. His Throne
woman that had an Issue Luk. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the Lord was present to heal them and 9.1 he gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and authority over all devils and to cure diseases So we understand the Pharisees request to our Saviour tempting him Luk. 11.16 they sought of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign from heaven they sought not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miracle as we turn it or a mighty power he had himself shewn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 8.26 casting out the Legion of Devils vers 43. healing the woman of the bloody Issue and vers 49. raising from death the daughter of Jairus healing the Lunatick Chap. 9.37 and Chap. 11.14 He cast out a Devil all these and many more were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers or miracles and therefore these were not they which they meant when they sought a sign from heaven Mark 16.20 Reason why did the Lord use Miracles c. to confirm the Gospel That they might believe in that power whence they proceeded and glorifie God Isa 50.2 Joh. 20.30 Many other signs Jesus did c. but these are written that ye might believe that Jesus is the Christ c. This belief that Jesus is the Christ is belief in the power of God which is Jesus Christ 1 Cor. 1.24 So the Apostle varies the phrase 1 Joh. 5.4 This is the victory your faith who is he that overcometh the world but he that believeth that Jesus is the Son of God Doubt But we find that signs and wonders have not been sufficient or effectual to produce faith Psal 78.12 22 32. The Prophet joyns together the smiting of the Rock and bringing water out of it and the giving of them bread from heaven both which were a sign unto them and us of Christs passion as our Lord explains it Joh. 6. 1 Cor. 10. Water out of the Rock is wisdom out of foolishness for wisdom is no less contrary to folly than water of a moist soft and fluid substance is contrary to the hard and dry rock of stone Now wisdom out of foolishness is the mystery of Christ Crucified Christ Crucified is the Rock smitten Now the Jews require a sign and the Greeks seek after wisdom but we preach Christ crucified to the Jew a stumbling-block and unto the Greeks foolishness But unto them that are called both Jews and Greeks Christ the power of God and the wisdom of God 1 Cor. 1.22 But for answer to the doubt the known Rule is Quicquid recipitur recipitur ad modum recipientis As there is required an active Faith to the working of Miracles so likewise a passive Faith for the believing of them The Apostles had active Faith Act. 14.9 He had Faith to be healed Matth. 17.20 They could not cast out the Devil because of their unbelief there 's active Faith wanting in them Matth. 13.58 because of their unbelief there 's passive Faith But that is the very question why do not these signs and wonders take away the unbelief and produce Faith if they be therefore wrought that they may produce Faith I answer Unbelief is either 1. Privative and meerly a want of Faith or 2. Positive which hath with it a present positive opposition unto Faith 1. The first is in the Heathen who have not heard of the true God or Christ 2. The other is in the Jews who have had the knowledge of God yea and Christ in the figure yet having known God have not worshipped him as God The positive unbelief is also in false Christians who know much of God and Christ yet obey not what they know and therefore said not to believe 2 Thess 3.2 Whence it is that unbelief and disobedience are taken for the same Rom. 10.16 all have not obeyed who have believed 11.30 31. not believed God Marg. obeyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.7 Vnto you who believe but unto those who are disobedient Now then as to meer privative unbelief it is not so great an opposition against the Faith as that unbelief in men which hath positive stubbornness and rebellion against God and Christ and corrupting of themselves in what they know Jude vers 10. and hardening their hearts and speaking evil of what they know not vers 9. and of these some are farther some nearer to the Faith Matth. 21.32 And therefore they who have a bare privative unbelief are more easily brought off by signs and wonders to believe than those who by reason of their disobedience harden themselves in their unbelief Thus the Disciples of Christ Job 2.11 18 22. They believed Christs Resurrection vers 23. and 7.31 See this difference upon the raising of Lazarus from the dead Joh. 11. vers 45 46. and 12 37-41 But then it seems they were not to blame because he blinded their eyes Confer Matth. 13.13 14 15. Doubt 2. But if the Lord bare them witness by signs c. and all these made for the producing of Faith how can we now be said to believe since miracles are now ceased I answer Miracles are not the only adequate means of Faith for Abraham the father of the faithful believed yet had no signs and wonders to provoke belief Gen. 15.5 6. And Abrahams Faith was so true a Faith that the true believers walk in the steps of Abrahams Faith Rom. 4.12 Joh. 4 39-42 and 8.30 as he spake these words many believed Besides whether Miracles be ceased or not I list not dispute c. See Notes on Psal 8. Doubt 3. But our Lord gives warning that there should come those who should shew great signs and wonders c. And then adds a serious admonition Behold I have told you before Matth. 24.24 25. yea the Apostle tells us that the man of sin shall appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the same three by which God bears witness of his truth the Gospel of salvation I answer this warning is lest men should be deceived with false Christs as appears vers 23. A serious admonition so that he that takes not heed of being deceived being thus forewarned he deceives himself Since therefore the danger is so great of being deceived by false Christs how shall we distinguish the signs and wonders which are wrought and tend to seduce and deceive us and lead us to false Christs from those which are wrought to make us believe in the true Christ It 's a matter worth the enquiring into and that which troubled the Primitive Christians Origen contra Celsum for if both wonders be great and both tend to contrary ends the one to confirm unto us the great Gospel-salvation the other to deceive us the one to lead us to God and Christ the other to false gods and false christs it concerns us nearly to know how to distinguish those signs lest in so main a business we be deceived We must therefore distinguish the wonders themselves the Authors of them
Angels as Psal 68.17 Deut. 33. He ordained the Law by Angels Act. 7.53 Gal. 3.19 And proclaimed the Law by Angels Heb. 2.2 And the Reason may be because while as yet the people are not willing to comply with the Lords will but are averse from it The Angels who are willing and obedient creatures are employed to promote the same will and obedience in men Psal 103.20 ye angels that excel in strength that do his pleasure And they are accordingly used to punish the disobedient Examples of this kind are many 2 Sam. 24.16 2 King 19.35 He sent evil Angels among men Psal 78.49 But when the Gospel was published in these last days he speaks now by his son Heb. 1. Doubt May we not think that even the world to come is subject to the Angels since even under the Gospel the Angels are used by God as they were under the Law Both in the time of the Law and in the time of the Gospel persons under the Law are also under the Angels But when men are not under the Law but under Grace and so subjects unto Jesus Christ and thought worthy of the world to come they are not under the Angels Yea so far are they from being under the Angels that the Angels are now Ministerial and serviceable unto them ye have an example of either of these dispensations Act. 12.7 The Angel is serviceable to Peter and vers 23. The Angel of the Lord smote Herod Heb. 1. ult Hence it appears that God disposeth of all powers in both the worlds In the present world 1 Sam. 27.8 The Lord maketh poor and maketh rich he bringeth low and lifteth up c. See Notes on Rom. 13.1 Observ The high advancement and eminent dignity of the Saints who are thought worthy of the world to come The Angels are great in power God hath not made his Saints subject unto the Angels yea they are equal with the Angels they are Participes secretorum not servants but friends Joh. which the angels desire to look into They are Assessors with the Lord Jesus they sit with him in his throne Rev. Know ye not that ye shall judge angels 1 Cor. 6 Repreh Those who intrude into these things which they have not seen in a voluntary humility and worship of Angels Repreh Those who under pretence of exemption from the Law and subjection to Angels and the gross mistake of Christian Liberty exempt themselves from the Authority and Subjection of the Civil Magistrate Herein consists the ambition of the Antichristian Spirit The Lord hath called the Magistrates Gods Exod. Act. Antichrist exalts himself above all that which is called God or is worshipped There was heaving at the secular power in the Apostles time The mystery of iniquity now worketh And therefore St. Paul Rom. 13. and St. Peter Consol Strong consolation unto the subjects of Christ being delivered from this present evil world Col. 1.12 13. They are immediately under the government and Dominion of the Lord Jesus Christ But alas since I withdrew my subjection from the evil world and the evil one in whom the world lyes 1 Joh. 5.19 I find him more impetuous and violent than before This is not uncouth whether we consider the outward or inward world When Jerusalem rebelled against the Chaldeans as other times so under Hezekiah the Caldeans used all means to reduce them to subjection they vexed them And it was no otherwise in the inward world Thou hast served divers lusts and pleasures Tit. and now thou withdrawest thy service from them Hereupon they vex thee with desire of themselves and Satan tempts thee that he might again intangle thee and defile thee with the pollutions of the world And certain it is so much delight as we took in them so much sorrow we bear from them The very same afflictions are accomplished in our brethren who are in the world 1 Pet. 5.9 They have outward enemies 1 Pet. 4. and inward enemies enemies in their soul David found this to be true Psal 17. Sometimes he complains against one enemy sometimes against more than one The great enemy the Devil out of whose power he was delivered he sought again to ensnare him and his own lusts verse 9. enemies in his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they worsted him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they played the Devil with him they were the true Chaldeans as the word signifieth Exhort To submit our selves under the Dominions of Jesus Christ Why He that in these things serveth Christ is acceptable to God and approved of men Rom. 14. God hath put the world to come in subjection to him Even the Angels Authorities and Powers 1 Pet. 3.22 He that serves him his Father will honour All the Angels of God worship him NOTES AND OBSERVATIONS UPON HEBREWS II. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But one in a certain place testified saying What is man that thou art mindful of him or the son of man that thou visitest him THe Apostle having excluded the Angels from Dominion and participation of the world to come He now tells us who shall be partakers of it viz. Men whereof we have not the Apostles meer affirmation and assertion only but his proof also from Divine Testimony out of Psal 8. And therefore the words are considerable 1. In themselves 2. In reference to the former 1. In themselves and so there is 1. Res testata or the testimony 2. Testis the witness 1. Res testata or the testimony wherein there is pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the positive part vers 6 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preoccupation and answer to an objection vers 8.9 The positive part is propounded in form of a question what is man c. Wherein is the form of Speech a question The matter or object concerning which the question is made and that is man As for the form of Speech it is not always propounded with intention or expectation of their answer to whom it is propounded but ordinarily in Scripture otherwise see Notes on James 4.14 As for the matter or object of this question touching whom the question is made it 's Man who is considerable in a divers Estate according to which the question is twofold and two ways propounded Psal 144.3 1. What is man Adam according to his natural Estate And 2. What is the son of man Enosh in his faln and miserable state These questions are propounded in Psal 8.5 in an inverse order 1. What is man Enosh the faln man in his faln and miserable state 2. What is the son of man Adam in his natural state And thus the Psalmist seems to reason à minori ad majus thereby to set forth the mercy of God in minding him and visiting him What is man in his miserable estate that thou shouldst be mindful of him Nay what is man in his best estate that thou visitest him In the first question we have these Divine Truths contained 1. Man faln man is Enosh 2.
his Power his Kingdom his Rule and Authority is destroyed although he himself in his person be not destroyed but yet remain though feeble and without power When therefore the deadly power of sin and the sting of death is taken away and the fiery darts of Satan are made ineffectual and have no power the believer may sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 15.54 55 56. Death is swallowed up in victory Hos 13.14 O death I will be thy death O hell I will be thy plagues 2. How is this done by the death of Christ 1. Meritoriously and exemplarily by his outward and inward death this in his own person for thus Job 41. He took Leviathan with an hook In redemptore nostro dum per satellites suos escam corporis momordit Divinitatis illam acculeis perforavit 2. In his body the Church conformed unto him for so through grace and power received by believers from Christ they follow him in his own death and are planted into the similitude of his death c. Rom. 6.5 6 7. This is that which our Lord often requires and especially Matth. 16.24 If a man will be my disciple let him deny himself and take up the cross and follow me That Cross is the patience of Jesus Christ which having her perfect work believers become perfect and intire wanting nothing Jam. 1.4 Such are they who come out of great tribulation c. Revel 7.14 Eleazar slew the Elephant with himself Reason Why did Christ destroy the Devil The natures of Christ and Belial are so opposite one to other as none more so that one must be destructive of the other And therefore sine the Lord Jesus is the stronger one c. Luk. 11. See Notes on Rom. 5. 2. It was meet that in that nature the Devil should be destroyed wherein he had wrought so great destruction from the beginning that he got the name of Abaddon and Apollyon 3. Besides it is reasonable that the conquerour make him subject to him whom he hath conquered For of whom a man is overcome of the same he is brought into bondage 2 Pet. 2. And therefore since the lion of the tribe of Judah hath conquered Revel 5. the roaring lion it 's just he bring him into bondage Another Reason there is in regard of the Devil for justice requires that if any one use a power delegate or committed to him unjustly that he loose that power yea if the power had been his own the abuse of it makes it not his own Interest Reipublicae ne re sua quis malé utatur Since therefore this power was permitted unto Satan in regard of those sinners whom he seduceth to delight in sin and he abused it to the destruction of righteous men yea even of the JVST ONE in whom was no sin in all reason he was to lose his power Satan is an Usurper he and his instruments for God himself is Lord of all the world which Satan usurps Tydal will be king of Nations which is Gods title and right Jerem. The earth must be inhabited with righteousness Doubt But we find experimentally that the Devil hath his power still in tempting seducing accusing condemning taking captive and holding captive at his own will 2 Tim. 2. Respon As what the law speaks it speaks to those who are under the law Rom. 3.19 So what the Gospel saith it saith to those who are under the Gospel When therefore the Apostle tells us that Christ took part of flesh and blood that he might dye and by death destroy him who hath the power of death i. e. the Devil We are to understand this as spoken concerning the children because the children were partakers of flesh and blood for there is no doubt but in the unbelieving disobedient world Satan hath still his Kingdom and power of darkness and still works in the children of disobedience for his lusts they will do Joh. 8. And he frames them and fashions them for himself and then works in them But not so in the believers these receive Christ to dwell in them and work in them These are framed and fashioned by Christ and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his work house These he delivers from this present evil world Gal. 1.4 and works in them the work which his Father hath sent him to do These he hath translated out of the power of darkness into the kingdom of his Son who is love Col. 1. These are turned from darkness to light and from the power of Satan unto God Act. 26.18 Observ 1. Take notice of that mighty power imparted to believers who follow the Lord Jesus and are implanted into his death and daily more and more are made comformable thereunto Behold I give ye power to tread upon serpents and scorpions c. Luk. 10.19 Rom. 16.20 Ahasuerus condemned Haman to the Gallows and afterward gives power to Esther and the Jews to hang up Hamans ten sons and to kill and slay all their enemies Esther 9.13 What is this to us The carnal whether Jew or Christian learns from hence an example of revenge and cruelty But Esther the invisible and hidden Church hence learns a good lesson from the imitation of her head prince and captain that 's Ahasuerus he crucified Haman the troubler even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil as the Septuagint calls him Esther 7.6 and 8.1 and he gives into the hands of Esther the invisible hidden Church and those who are Jews within Rom. 2. power against the ten sons of Haman even the adverse powers against the Commandments of God and all other wicked spirits Doth any man marvel at so great power imparted to believers He knows not yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.19 Observ 2. Hence it will follow that it 's possible that the whole kingdom of sin may be destroyed yea it 's feasible and must be destroyed For if death and he who hath the power of death which is the Devil be destroyed then must sin also be destroyed Why so Because death is the last enemy that shall be destroyed and therefore sin which merits death and precedes it that must be first destroyed 1 Cor. 15.24 25 26. Observ 3. The question is decided whether Christ or the Devil be the stronger why is that any question Do not they make it so nay do they not put it out of question that say their sins are so strong that they cannot be subdued by any power given to man in this life But this is no arbitrary opinion no disputable question which it matters not whether part we hold but of the same extent and necessity with that which the Apostle saith If ye live after the flesh ye shall dye but if ye by the spirit mortifie the deeds of the body ye shall live Rom. 8.13 Note then how false that commonly received tenent is that sin cannot wholly be subdued in this life they consider not that they make the Devil the stronger man stronger than
of the one and deny the consequent of the other Joh. 3.36 He that believeth on the Son hath everlasting life Do ye expect he should oppose this with he that believeth not So we turn it indeed but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that obeyth not the Son shall not see life 1 Pet. 2.7 Vnto you which believe he is precious but unto those who are disobedient the stone which the builders refused the same is made the head of the corner Their contraries are used as promiscuously the one for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 14.2 Rom. 11.30 32. beside other like places By reason of this near union of Faith with Hope and Love the Holy Ghost in Scripture ascribes the same effects to all 1. Sometimes of Duty so Faith purifieth the heart Acts 15.9 and so doth Hope too 1 Joh. 3.3 and so doth shewing Mercy to the poor Dan. 4.27 2. Sometime of reward so by Grace ye are saved through Faith Ephes 2.8 and so by hope we are saved Rom. 8.24 And God will render unto those who by patient continuance in well doing seek for glory and honour and immortality eternal life Rom. 2.6 7. And many such harmonical mixtures there are observable throughout the Scripture where the Holy Ghost hath curiously woven three Graces one within another meaning they should not at all be severed for howsoever in contemplation for distinct knowledge sake we are wont to consider Faith apart from other Graces yet in real action and performance they neither are nor can be severed For be it so that saving Faith is an assent of the mind unto Divine Truth as for example that the Iniquity is so evil as it is and the Righteousness so good as it is and that it is Gods will we should eschew that evil and do the good and that to this end he hath sent Christ to dissolve in us the works of the Devil and to become the Author of eternal salvation unto those that obey him to strengthen us unto all obedience it cannot now otherwise be but these truths firmly believed and yielded unto should beget obedience unto the Commandments of God I say not that man by I know not what over-ruling necessity is compelled either to believe or obey but upon the exercise of this belief necessarily follows the practice of obedience as it is in a mans choice whether he will use his eye or no he may shut the window and keep out the light or close his eye but if he will use his eye how can he use it but in seeing even so he may put off if he please and suspend the exercise of Faith but if he practise it he cannot otherwise than in good works And therefore the Apostle requesting the Thessalonians to pray for him that he might be delivered from unreasonable and wicked men 2 Thess 3.2 gives this for a reason why he makes that request for all men saith he have not faith as if he should have said if they had faith they would not be unreasonable and wicked as they are And this Beloved if well considered cannot but discover a great deal of unbelief and perhaps in those who thought themselves very faithful men before But what if we conceive a Believer as soon as he can be called so upon his first act of Faith suddenly surprized and taken away before he could be a doer of the Word shall such an one be accepted of God I will not question the possibility of this Hypothesis because I dare not shorten his arm with whom all things are possible nor dare I straiten his bowels whose mercies are over all his works so that I must think God would accept of such a new believer upon his first act of faith elicited why because such an one harbours in his heart a complete purpose and resolution to be a doer of the Word would God afford him time and opportunity to bring forth fruit worthy amendment of life and therefore surely because completa voluntas pro facto aestimatur God in this case would accept of such a new believer according to what he hath not according to what he hath not But shall a man that out-lives his first act of Faith and hath a perfect and confirmed will to be a doer of the Word but doth it not for want of opportunity shall such an one be accepted of God I Answer God only then accepts the will for the deed when the deed cannot be done as in the former case but when a believer survives his first act of Faith as 't is probable all men do he cannot justly allege an universal want of opportunity to be a doer of the Word For whereas good works are either 1. Common and may be done of all men as dying unto sin and living unto righteousness Or 2. More special and are restrained to certain orders of men 1. The former sort require no other opportunity than life time for what hinders a believer but that he may at all times thank and praise and glorifie his God pray unto him for himself for others for his enemies Why may he not mortifie the roots of those sins wherein he lived before why may he not give good counsel and draw others out of the same snare of the Devil out of which he is himself escaped And why may he not being himself converted strengthen his brethren to do the first kind and many like good works 'T is opportunity enough to live Indeed from the other sort God may seem to have exempted some men either 1. By not giving them Potestas and Authority so David must not build God an House but Solomon must Or 2. By not giving them Potentia and Ability outward instruments and means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God hath not equally divided unto all men So God commands not poor men to give Almes otherwise than by vote and sympathy for our God is not a Work-master like to Pharaohs Task-masters that would have brick made but they 'd allow no straw Now to have a purpose and resolution to do the first good works and not forthwith to practise them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being no set time for them 't is not only without acceptance but exceeding dangerous because in these good works holiness which is the life of Faith consists without which no man shall see the Lord. But if a believer be throughly purposed and sincerely endeavour to wave no occasion of doing the latter though God should never offer such a man opportunity so to do yet would he graciously accept of such a purpose and reward it So saith God to David 1 Kings 8.18 Whereas it was in thine heart to build an House unto my Name thou diddest well that it was in thine heart So the Apostle to the Philippians Ye were mindful or careful of me but ye wanted opportunity But what then doth God alike accept of
God 2 Cor. 20. The Dignity Seems it a small thing to be Son in law to a King saith David How much more reasonably may we argue seems it a small thing to be a Servant a Son a Friend and a Favourite unto the King of Kings 2 Chron. 16.9 Sapient 7.27 per nationes Consider other Friendships how brittle how inconstant they are yea how unprofitable yea oftentimes how dangerous How pernicious The best lasts no longer than the cause of it if profit where that ceaseth there ceaseth the Friendship Vulgus amicitias utilitate probat When pleasure when that ends there 's an end of the Friendship Many Brethren and Friends appear at the Tavern-door but at Prison-door not one not one of them will say like our great Friend Emmanuel I am with you to the end of the world he was with his Friend Joseph in prison Who will say or can make it good as our great Friend sayth I will never leave you nor forsake you with whom do men desire to acquaint themselves and maintain friendship with all but such as are rich and wealthy such as are in Authority Honour Reputation and such as can and as they hope will make them partakers of that good they enjoy If God be our Friend all good things come with him for beside that he is omne bonum Exod. All what ever is desireable and wished for by the heart of man it comes a long with this friendship Solomon begg'd wisdom 1 King 3 11-14 Wisd 7.11 What do men desire above all things Is it life In his favour there is life Psal 30. Herein surely the Jewish Proverb is most true Either friendship or death Is it peace Acquaint thy self with him and be at peace Job 22.21 Eliphaz Is it rest Come unto me all ye that labour and I will give you rest Matth. 11. Means Renounce the friendship of this world the love of this world and the love of God they cannot consist they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 4.4 1 Joh. 2.15 It is true subordinata non pugnant so that a man may love God with all his heart c. yet love his neighbour as himself because these two are subordinate and out of the love of God and from that first commandment of love to God we love our Neighbour But God and the world are not subordinate but opposite to one another so that he who loves the world cannot love God 1 Joh. 2.15 Rom. 8.7 The wisdom of God makes friends of God Wisd 7.27.28 How doth wisdom make friends of God Not by cockering not by much indulgence no Bonum virum in deliciis non habet sed miris modis probat purgat exagitat Sen. lib. primo de provid so the wise man tells us that wisdom makes friends of God Ecclus 4 12-21 and 6.7 8. Thus the Lord Jesus would not presently commit himself to his Disciples Joh. 2.22 23 24. 1 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Lord tryed Abraham before he trusted him and made him his Friend Gen. 22. The Lord tempted Abraham he had tempted him nine times before and that by great temptations but till he was to offer up Isaac they are not called temptations but when he had offered up his Son vers 12. the Lord saith Nunc cognovi When the Lord tempts us so far as to part with all we have with our joy with the delight of our souls when we suffer unto blood striving against sin Likeness in manners and qualities Similitudo amoris illex est amicitiae Likeness in manners it wins exceedingly upon men and especially upon our God Patience and Long-suffering Holiness Mercy And he was called the friend of God Consider the words in reference to the former and so in all Abraham's former life he was a probationer and was tryed and tempted by God and approved fit and worthy of himself and so he was called a friend of God Nor is this proper unto Abraham but common unto every Son and Daughter of Abraham he requireth of every one of us our abomination and utter relinquishing of all friendship all self-love all love of the world and the things of the world that we contentedly part with all things suffer the loss of all things life and all for his sake he requires our whole affiance faith trust and confidence to be pitched upon himself he requires all our love with all our heart c. to be centred and founded wholly and solely upon himself he requires all our Obedience and perfecting of our Faith by works even as Abraham did and then having tryed us and found us fit for himself he honours us with the name of friends Why did the Lord first try Abraham And why doth he first try us before he makes us his friends 1. In regard of man his great unfitness departing from his God and placing his Faith Love c. on the creature Having forsaken the fountain of living waters he hath dig'd himself Cisterns broken Cisterns that will hold no waters He finds us his enemies Col. 1.21 and accordingly deals with us Non ab extremo ad extremum nisi per media we first are brought to fear him prima mensura Deitatis then hope for reward and lastly we love him and so by degrees for even then somewhat of our first estate hangs on us and is not easily separated from us And therefore the Father who takes us first under his Discipline he corrects us and chastens us Psal 94.12 Hebr. 12. Hos 6.5 Ecclus 4.17 And the Son he receiveth us so chastened and corrected and drawn to him by the Fathers love and he scourgeth us also By his stripes we are healed Esay 53.7 Prov 20.30 Elisha stayeth us Mal. 3. Act. 10. Peter must kill and eat He cannot be united unto his creature but by something of himself the eye cannot see the Sun unless it be Soliformis In thy light shall we see light All other Friendships are enmities unto God and therefore inconsistent with Friendship with God The friendship of the world is enmity with God Jam. 4.4 No man can serve God and Mammon 2 Cor. 6. 1 Joh. 2. Love not the world nor the things of the world if any man love the world the love of the Father is not in him God cannot be our Friend as he was Abraham's unless we love him as Abraham did even with all our heart and if we keep back part of our heart or soul or mind or strength and love not God with that in that we undervalue and esteem our God less than that what ever it is we love more than our God This discovers the reason why the Great God though he be the chief Good yea omne bonum yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very best Friend where he takes yet hath so few true Friends in the world In those many generations before the flood only one man named in an age Abel Seth Enosh Enoch Noah and the other Preachers of Righteousness
lest as the Flood surprised those of Noah's Generation while they were eating and drinking c. so the men of this Generation should be taken at unawares when the Son of Man shall come of which I have spoken 3. It 's here used to shew the severity and mercy of God in his common judgements punishing the ungodly delivering the righteous not sparing the old world but saving Noah The whole Chapter is prophetical touching the false Prophets that should arise in future times having denounced judgement and damnation unto the false Prophets and their followers vers 3. from the 4th verse to the end of the 9th he confirms the just judgement of God by three Examples 1. Of the Angels that had sinned vers 4. 2. The old world vers 5. 3. The Cities of Sodom and Gomorrah vers 6. Unto both these latter examples of Judgement he opposeth two instances of Mercy 1. The one of Noah in the Text whom the Lord then saved when he brought in the flood upon the world of the ungodly 2. The other of Lot whom he then delivered when he turned the Cities of Sodom and Gomorrah into ashes So that this whole Paragraph Pericope from vers 4. inclusive to the end of the 9th being a connex Axiom or affine connexo as the Logician calls it or a conditional proposition the antecedent part of it is contained in the 4 5 6 7 8th verses the consequent part in the 9th verse If God spared not the Angels c. Then the Lord knows c. Ye perceive then the posture of the Text it is a part of the antecedent and therefore it may be considered either 1. in it self or 2. with reference unto the foregoing words as a dissimile The Text being considered in it self contains these divine truths 1. The Lord spared not the old world 2. The Lord saved Noah the eighth preacher c. 3. The Lord spared not the old world but saved 4. The Lord brought in the flood upon the world c. 5. The Lord saved Noah bringing in or when he brought in the floud upon the world of the ungodly 1. What is the world 2. What is the old world 3. What it is to spare 1. The world though diversly taken in Scripture is here understood to be the ungodly of the world as in the end of the verse the world of the ungodly 2. The world of the ungodly is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn old the old world Others understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rude ignorant and foolish world for so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek tongue old signifie foolish simple rude ignorant Others read it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch which sounds imperious or which desires rule to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist And 1. The world before the Floud might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old as being the first age of it Or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rude ignorant or foolish as having fall'n from the Wisdom of God whereof they were partakers and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 6.4 Or 3. It might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperious or desirous of rule because the Giants of that age began to usurp authority and power and to oppress all the meek of the earth The Wise man compriseth all these significations together Wisd 14.6 there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperious proud great Eccles 16.7 He was not pacified toward the old world there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old who fell away here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as fell from God in the strength of their foolishness there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ignorant and foolish world Or the world may be said to be old Either 1. In regard of time as that which in time was before this present world Or 2. As it was typical and representative of that old perishing world of iniquity the old corrupt understanding will and affections and whole conversation 3. The word we turn to spare is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sinu abdere insinuare complecti amore as Deut. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to shut up or cover the eye whence it notes sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abstain from punishment or vengeance to pardon and forgive to wink at offences And because the affections are attributed to the eyes which appear in them as we discern by the eyes of a man whether he be well pleased or offended as even the beasts themselves can discern it Hence the Scripture expressing the phrase to be merciful or not merciful saith Mine eye shall spare or not spare Ezech. 20.17 Their heart went after their idols yet mine eye spared them from destroying them neither did I make a full end of them in the wilderness Deut. 7.16 Thou shalt consume all the people thine eye shall not spare When therefore the Lord is said not to spare the old world we may understand that he would no longer be merciful unto the men of that age no longer cover their sin no longer pardon and forgive no longer protect and hide the world of the ungodly no longer wink at them his eye shall no longer spare them The reason in regard of the old world or judge of the world 1. In regard of the old world it self it was grown old in wickedness they had violated the whole duty of man for whereas the whole duty of man is contained in those three Adverbs Tit. 2.12 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Gen. 6.1 2. They were lascivious 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra vers 4. Giants in the earth and vers 11. the earth was filled with violence 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 5. The imagination of the thoughts of his heart were evil c. And the earth was corrupt before God viz. with pollution of idols as when Israel had committed idolatry Thy people saith God have corrupted themselves Exod. 32.7 How they have made them a molten calf and worshipped it vers 8. 2. In regard of the Judge of all the world Gen. 18. who knew their manifold or great transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and the weighty sins of the mighty men Amos 5. whose patience was now wearied after he had so long in vain waited for repentance 1 Pet. 3.20 From hence issued the decree to destroy the old world Gen. 6.7 that so potentes potenter tormenta paterentur those mighty men should be mightily tormonted as the Wise man speaks That this concerns us no man will question because whatsoever things were written were written for our learning Rom. 15.4 All Scripture is given by inspiration that the man of God might be made perfect c. But that this Scripture most neerly concerns us and our times I have lately shewn and shall now remember you and add further proof
and is the wisest and the most loving and tendering our good it comes all to one if we refuse his love we cannot exempt our selves from his power if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not prevail with us yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall Observ 1. How doth the Son teach the fear of the Father Matth. 11.27 All things are delivered to me of my Father no man knoweth the Son but the Father Observ 2. The Gospel it self doth not exempt us from fear Woe to me if I preach not the Gospel 1 Cor. 9.16 lest having preached to others I my self become a castaway 1 Cor. 9. last Knowing the terrour of the Lord we perswade men 2 Cor. 5. we having received a kingdom that cannot be shaken let us have grace that we may serve him with fear and godly reverence Heb. 12.28 The Mercies of God do not hinder this Psal 130.4 There is mercy with thee that thou mayest be feared nor our union by faith Psal 86.11 Knit our hearts unto thee that we may fear thy Name The tenour of the Everlasting Gospel which the Angel preached is FEAR Revel 14.6 O how far short come most of us of that eminency yet we are fearless 3. It is safe for the People for the Minister it is lawful yea expedient to urge the same duty upon us Deut. 6.7 whet them upon thy Children our memories are weak to retain what is not driven home by importunity especially a difficult Precept Act. 20.31 I ceased not for the space of three years to warn every one with tears the rather having been weakened by sin which commonly wasteth the Soul and disables it Those Precepts which were delivered to Israel Exod. 25. touching preparation of materials to build the Tabernacle after which they sinned in making and worshiping the Golden Calf the Holy Ghost repeats them almost verbatim Chap. 35. The like is observable after sin committed in the Moabites Num. 28. we are unlike to bottles and other vessels once filled they need be filled no more but we must take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we let them slip The Precepts by often whetting become more sharp Heb. 4.12 and bright the rust is to be wrought off some Precepts are mystical as muzzling the Ox The rust must be wrought off 1 Cor. 9. The Disciples rubb'd the ears of Corn there is an husk that must be thrash'd off that we may feed upon the Corn. Repreh 1. This discovers the highest presumption and Luciferian pride of ungodly men Magistrates Ministers People all who being themselves but mortal men dare contest with the great God for the obedience of men under their power and put them in fear of death unless they obey them maugre the countermands of the highest God and the fear of him I call this Luciferian pride for ungodly men imitate Lucifer in this Isa 14.13 Thou hast said in thine heart I will ascend into heaven I will exalt my Throne above the stars of God I will sit also upon the mount of the Congregation in the sides of the North I will ascend above the heights of the Clouds I will be like the most High this was Lucifers pride he would ascend into heaven and exalt his Throne above the stars of God i. e. he would be like to the most High ruling the Angels and stars of Heaven he would sit upon the mount of the Congregation i. e. in mount Sion in Jerusalem where the Congregation met together even there he would sit and rule he would rule the Church of God upon earth this was Lucifers ambition and this hath been and is the pride and ambition of all ungodly Rulers and Governours they will be like the Highest The Prince of Tyrus set his heart as the heart of God Ezek. 28. All the kingdoms of the earth are mine and the glory of them they alwayes maintain competition with God Almighty Who is the Lord saith Pharaoh when they have cast away his fear what madness do they fall into as Pharaoh Ego feci memetipsum Ezek. 29.3 I have made my self Xerxes because the Sea near Hellespont had broken a bridge he had made over it caused it to be beaten with three hundred stripes yea fetter'd it as I told you before Caligula would be a God and have familiar converse with the Moon Dioclesian would be worshipped as a God as the brother of the Sun and Moon had his feet kissed The like insolency hath possessed the POPE The like insolency possessed Heliogabalus and Julian the Apostate we might add examples of many other like frenzies in Emperours Kings Princes and Potentates But let us look neerer home doth not every wicked man affect the Deity and would he not be accounted a God Psal 73.9 The Psalmist gives us the character of ungodly men Martin Luther in his Saxon Translation and the Low Dutch also render the words thus What they say that must be spoken from heaven what they speak that must prevail upon earth they will be absolute Gods they will have their will done in heaven and earth Is not this the ambition in every Leader of every Sect Nay is it not thy pride Must not the Preacher speak just as thou wilt have him or else thou wilt one way or other be revenged of him Nay 't is not enough to be subject to a Law but every mans private will must be a Law not only to himself but to another and the Preacher must speak according to that By imagination they are wrapt up to the third heaven come down thou proud spirit of the daughter of Babel This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an abomination that would make the hair stand an end for fear and terrour Men differ among themselves yet they expect in their erroneous judgements that Gods truth must stoop to them in their errours that God must go out of his way to come into their way that their Minister must be of their divided mind See the great boldness and folly and fool-hardiness of those who fear man yet fear not God! Psal 9. ult Put them in fear O Lord that the heathen may know that they be but sorry men Men are apt to be high-minded above their measure above their strength Alexander was perswaded by his flatterers that he was a God and that the High Priest of Jerusalem had called him Jupiter's Son when he called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canutus commanded the Sea that it should not flow which soon shewed it self not to be under his command by making him wetshod whereupon he confuted his flatterers Vana est omnium regum potestas solus Deus est omnipotens This fear the Law works in them Exod. 20.20 and so the word may here signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over them a Law-giver as a Teacher The Law of our God was given us for this end with such horrour and terrour And the terrible and mighty works