silentium laus the dumb the silent going on in well doing praiseth God As the work of a cunning Artificer as we are wont to say commends him that made it and such are the Saints of God even Gods work-manship created of God unto good works which God hath prepared that we should walk in them Ephes 2.10 Thus we confess to the praise of God that it is he that hath made us and not we our selves we are his people 2. That 's the other way of praising God by outward and vocal expression and this is proper to the reasonable and understanding Creatures as Men and Angels who beside that they really shew forth the virtues of their Maker as the meer natural and brute Creatures do they also express the praise of God by mutual reveiling one to other their thoughts as Aquinas speaks of Angels or as men by speaking outwardly one to other of the virtues and graces of God his glory his praise and wonderous works and both these wayes All Gentiles all People ought to praise God That 's the third thing to be enquired into and explained but what needs that you will say will ye add light to the Sun for what is plainer than that all Nations and all People are all men Beloved be not prejudiced be not deceived 't is true that in our worldly apprehension all Nations and People signifie all men but not in God's estimate it is but equal that our imagination stoop and submit it self unto the wisdom of God in Scripture which is not wont to account or stile multitudes of men dwelling together or in divers Countries by the name of Nation or People as having any thing to do with his service unless they submit themselves unto him Say I this or saith not the Scripture the very same Deut. 32.21 They have provoked me to jealousie with that which is not God and I will provoke them to jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those who are not a people who are they All Gentiles who walk in their own wayes all Nations all People only the Jews excepted who were Gods people while they walked in his way how doth that appear St. Paul quoting the same words Rom. 10.19 applyes them to the Gentiles in opposition to the Jews I will provoke you to jealousie by them that are no people if that be not convictive I am sure Rom. 11.11 is plain enough where he useth the same words through their namely the Jews fall salvation is come unto the Gentiles for to provoke them to jealousie But these may be some few Gentiles Then see the 12th verse If the fall of them the Jews be the riches of the world and the diminishing of them be the riches of the Gentiles how much more their fulness But St. Peter is down-right 1 Pet. 2.9 10. Ye are saith he a chosen generation a royal priest-hood an holy nation a peculiar people that ye should shew forth the praises of him who hath called ye out of darkness unto his marvellous light which in times past were not a people but are now the people of God so that all Nations in the world if unholy if profane if without God in the world are in Gods account not a Nation not a People So God called the Jews while they were disobedient Hos 1.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not my people and therefore all Nations in their latitude are not fit to praise God but such of all nations as fear God and work righteousness these are fit to praise God Psal But how then are all exhorted to praise God I Answer all Nations and all Men owe this duty unto God but all are not solvendo all are not in proxima dispositione they are not all fitly disposed to pay it and the reason of this is added in that Deut. 32.21 where Moses calls those whom he had called not a Nation presently after a foolish Nation Now we know Non est speciosa laus in ore peccatoris Ecclus. 15.9 10. Praise is not seemly in the mouth of a sinner or a fool for praise shall be uttered in wisdom and the Lord will prosper it and 't is true in this sence honour is unseemly for a fool Prov. 26.1 And therefore holy men are exhorted to praise God frequently throughout the Scripture especially in the Psalms Praise the Lord ye his servants praise the Lord ye that fear him magnifie him all ye seed of Jacob They that seek after the Lord shall praise him praise the Lord ye house of Aaron praise the Lord ye house of Levi ye that fear the Lord praise the Lord and rectos decet collaudatio praise becometh the upright 'T is in the congregation of the Saints Psal 149.1 In a word 't is a duty owing unto God from all Nations who shall one day so do but fit to be performed only by his Saints his chosen holy nation his peculiar people yet because all Nations owe this duty all here are commanded so to do And that for great Reason whether we consider the object praise-worthy beyond all praise his lovely his laudable nature so lovely that St. John calls him Love it self 1 Joh. 4.8.16 and because quod amamus facile laudamus that which we love we easily praise his laudable nature so laudable so praise-worthy that he is called praise it self Deut. 10.21 Or 2. Whether we consider his Command none more just none more frequent Or 3. Our Duty none more reasonable than that the work should commend the Maker especially since this is the end the Maker aims at in his work that it should praise him really and vocally For he hath chosen us before the foundation of the world that we should be holy and without blame before him in love there 's the real praise having predestinated us to the adoption of Children by Jesus Christ to himself according to the good pleasure of his will to the praise of his glorious grace there is real and verbal praise too Ephes 1.5 6. 1. But doth God then desire our praise and glory Not that he wants it but that we want it who by reason of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are come short of the glory of God Rom. 3.23 2. But if God desire praise and glory then may we who must imitate and follow him as dear Children Ephes 5. If any glory were our own we might without sin lawfully desire it but since all glory is the Lords it is pride and injustice for us to desire any of it and most just and equal for him to demand what is his own 3. But what then must we do when men give praise to us Not receive it for our selves O no that is unfaithfulness to our God to rob him of his praise For how can ye believe who receive honour one of another Joh. 5.44 Yet such unfaithful men are exceeding many Proverb 20.6 For a faithful man who can find for most men will proclaim every one his own goodness
against the great King yet who fears his wrath who stands in aw of his Scepter Would we dare thus to transgress were we perswaded indeed that he had a Scepter We put a Reed in his hand as the Soldiers did Matth. 27. O Beloved let us not weary the patience of our Lord Jesus Christ The time is coming yea now is when he shews himself to be a King yea a King deeply provoked and since we will not submit unto his golden Scepter his Scepter of Grace and Clemency which he hath long extended and held out to us we shall feel the weight of his Iron Scepter his Rod of Iron whereby he rules the nations and will break in pieces Heathenish men one upon another Revel 5. Yea the Kings of the earth themselves shall hide themselves from the fury of the Lamb laesâ patientiâ fit furor his golden Scepter of patience being despised proves an Iron Rod of severity and wrath Consol Unto the Subjects of Christs Kingdom who stand before his Throne who submit themselves unto his Scepter who are the Sheep of his Fold what if the ravening wolves would rend the flock What may we think better of all these who persecute the flock of Christ The Lord is my Shepherd I shall lack nothing Virga tua baculus tuus ipsa me consolata sunt What if the black mouth'd Dogs bark It is their nature Dogs will bark Vide Notes before on Hebr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember what contradictions of sinners the King Christ hath suffered against himself Fear not little flock it is your Heavenly Fathers pleasure to give you the Kingdom What Subjects faithful to their Prince may not promise themselves protection from him Exhort To submit unto the Scepter of Jesus Christ to be corrected and directed by him his Scepter is a Scepter of Rectitude Let us conform our lives obediently unto his Scepter one principal rule of equity is that which this King gives Whatsoever ye would that men should do to you do ye to them for this is the Law and the Prophets which the great King commands also under the Gospel Matth. 7.12 A most excellent Law of equity whereby to try whether we be obedient unto his Law or no it concerns every man to look into himself otherwise he violates the Law Prophets and Gospel and is not subject unto Christ's Scepter of equity Try then thy self when thou art about to do injury to thy neighbour would I be robbed and spoiled of what I have Surely no and shall I then steal and rob another God forbid Would I be slandered reproached reviled c Doubtless no man could wish so to be though the true Christian man can bear all these things If I would not be so dealt withal my self why should I so deal with another And so of all the rest If black mouthed men had but so much equity as to reflect upon themselves and thus make themselves the judges of their own actions no injury would be done unto our neighbour but we should all be subject unto the right Scepter of Jesus Christ and the great King would be pleased with his Subjects Oh let us humble our selves before him We have used outward Humiliations prayed and fasted made Vows and Coâ—enants yet the sin remains yet the anger of the Lord is not turned away but his hand is stretched out still It is much to be feared we have not asked in faith we have not been inwardly submitted and humbled before our Lord and King we have been Vashti not Esther what 's that we have been double minded that 's Vashti A double minded man is inconstant in all his ways he that wavers is like a wave of the Sea driven with the wind and tossed and let not such an one think that he shall receive any thing of the Lord Jam. 1. Oh let that Vashti be deposed that double minded and let Esther make her address unto the Throne of Grace Esther What is she the hidden Church the invisible Church the hidden man of the heart Esther was poor and abject without Father and Mother Esth 2.7 brought up by Mordecai the bitter contrition of the Law so the hidden Church is without Father and Mother He that forsakes not Father and Mother c. Esther had no Father nor Mother She forsook her own people and her Fathers house Luke 14.26 then the King took pleasure in her beauty 'T is the eleventh Verse of the the five and fortieth Psalm out of which this Text is taken The King Ahasuerus i. e. the Prince or Head as Christ is truly called the head of his Church This great Ahasuerus the head of his Church lifts up this poor Orphan this Beggar from the Dunghil to set her among Princes to make her inherit the throne of Glory Thus Esther is come to the Kingdom for such a time as this Esther 4.14 When Haman hath gotten a Decree against her people Haman who is that turbans tumultuans the troubler of Israel that 's every ones bosom sin that 's the true Haman Oh let Esther the hidden Church the hidden man of the heeart the Jew within Rom. 2. She that is all glorious within Oh let that Esther now bestir her self let her now come with boldness unto the Throne of Grace what if there be a Law that none must come within the inner Court that is not called lest he be put to death She is dead already and therefore not under the Law but meer Grace and the great King holds out his golden Scepter that she may live Oh let not such fear but their Petitions will be granted What wilt thou Queen Esther and what is thy request It shall be even given thee to the half of the Kingdom yea it is your Heavenly Fathers pleasure to give you the Kingdom O let such mediate and intercede with the great King for power and authority from him to reverse the Decree that Haman may be crucified and all the true Jews enemies destroyed and the people of Esther even the Lords secret and hidden ones as the Psalmist calls them may be preserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There remains only the quality of this Scepter it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Psalm whence the Text is taken Psalm 45.7 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth straight and right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is straightness and rectitude as a line is said to be straight between two terms this is Geometrical rectitude and straightness whence the word by Metaphor is used to signifie the rectitude in life and manners conform to the will of God which we call equity and that in two respects In regard of 1. God in two ways 2. Men. A right line is that which inclines and bends to neither part but lies straight between the terms so equity is that which keeps the middle between two vices and inclines to neither such a phrase meets us often in
weakness we rest not but are moved until we find help Esay 7.2 which sometime we seek where it is not to be found Jerem. 14.10 yea when men are sensible of a spiritual hunger they wander from Sea to Sea to seek the word of the Lord and shall not find it The Lord whose name is the Counsellor Esay 9.6 He invites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weary wandering soul Matth. 11. unto himself in whom she may find rest help and deliverance from her weakness which is no where to be found but in Jesus Christ he turns our sorrows into joy John 16. Therefore his third daughter is called Hoglah turning about yea he turns our bondage into liberty and freedom and makes us Kings and Priests unto God the Father Revel 1.6 Therefore Zelophehad's fourth daughter is called Milcah i. e. a Queen This Queen is brought unto the King Christ in her ornaments her raiment of needle-work even the embroidery of all graces Psalm 45.14 And so he presents her unto himself a glorious Church without spot and wrinkle Eph. 5.27 And the King Christ greatly desires her beauty Psalm 45.11 Therefore Zelophehad's fifth Daughter is called Tirzah i. e. desireable and well pleasing as the Lord Jesus saith of his Church that she is beautiful as Tirzah Cant. 6.4 O Beloved if we look inwardly and seek and find all these yea or any of these in our souls how can we but love the Lord Jesus Christ our strong Redeemer and Deliverer c. Exhort To love the Lord Jesus Christ the strong Redeemer and Deliverer who delivers us from the Spirit of bondage and brings us into the glorious liberty of the children of God He among the Romans who was emancipated and made free by his Master from his slavery was yet ever after bound to be thankful to him and serviceable to him for making him a Free-man so that he was called Libertus the freed man of such or such a man and his master was called Patronus the Patron and defender of such or such an one insomuch as if any servant were ingratus Patrono unthankful to his Patron he was ever after bound by the Laws to return to his service again and since he knew not how to use the liberty vouchsafed him he was made to know his slavery again O Beloved if this were thought equal among that people in regard of their outward deliverance from an outward bondage how equal how just is it that all and every one whom our master in Heaven whom our Lord Jesus Christ hath made free should be thankful and more and more serviceable unto him our master ever to acknowledge our selves his Liberti freed by him to acknowledge him our Patron our Deliverer Defender c. Otherwise most worthy we are to return to our bondage and servitude S. Paul was very zealous in this respect 1 Cor. 16.22 He that loves not the Lord Jesus Christ let him be Anathema Maran-atha He who loves not the Lord Jesus Christ so loves him not as not to acknowledge him his Lord by all Service and Obedience let him be accursed until the Lord come that 's Maran-atha until the Lord come to avenge himself of his unthankful servant and ye read wherefore he comes Jude vers 14.15 The Lord comes with his holy ten thousands his holy Myriads to execute judgment upon all and convince all that are ungodly c. who say They will not have this man to rule over them Luke 19. O therefore Beloved if the Lord have delivered us from this bondage from fear of death let us serve the Lord out of love and due thankfulness It was the Prophets resolution 1 Sam. 12.10 and let it be ours and it is the end of the Lords Redemption Luke 1.74 That being redeemed out of the hand of our enemies death and fear of death and bondage c. we serve him without fear in holiness and righteousness all the days of our lives Observ Christ's deliverance is not of all but of those who through fear of death are subject to bondage c. he makes a great change in the man Here must be understood what is the true liberty Then I shall walk at liberty when I keep the Commandments Observ Those whom Christ redeems and delivers from the slavery of sin and Satan and from the fear of death those he ascertains and assures of the eternal life and this is the only assurance that 's true There is a kind of false perswasion whereby many suffer themselves to be deceived whereby men assure themselves of their salvation while yet they live in their sins yea before the fear of death hath fallen upon them Psal Beloved This perswasion comes not of him that calls us Christ by his death makes expiation for sin and by his spirit mortifies our sins and by the unction of the spirit of adoption the spirit of fear and bondage is removed Isa 10.24 where the deliverance from fear and bondage is compared to that out of Assyria out of Aegypt and out of the slavery of Midian Observ 1. Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Deliverer the Saviour the Redeemer this is inferred from his act in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is his Name given him by the Angel before his birth Matth. 1.21 Isa 19.20 Act. 5.31 Rom. 11.26 Observ 2. The Lord Jesus delivers from death and fear of death and bondage indeed from all evils and the dangers and fears of them for in that he saves from sin Matth. 1.21 In that he turns ungodliness from Jacob Rom. 11.26 By the same reason he delivers us from wrath for sin is the incentive cause of wrath judgement hell and death therefore we are to wait on 1 Thess 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who hath delivered us but who doth deliver us that is a concurrent act as he delivers from sin so from fear and wrath Observ 3. The Lord delivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those but these i. e. the children so he saves his people he turns away ungodliness from Jacob i. e. from the weak Church as Israel signifieth the strong Church from Jacob that struggles and contends with the iniquity that wrestles with the earthly man as Jacob did with Esau Note hence who may be said to be delivered from the fear of death even they and they only who were before subject unto bondage through the fear of death The Lord Jesus delivers such and only such these are only sensible of their thraldom who have been under the yoke of bondage such as have been wearied and heavy laden Christ invites unto himself who else but these are able and fit to prize their liberty and deliverance Observ 4. We learn then from hence what a change the Lord Jesus makes in these children whom he delivers from the fear of death we shall be able to discern of this if we consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the terms are from which and unto which they
Duration of it not for one bout or two or a dayes continuance but many dayes forty dayes long Luke 4.2 It concerns us all nor ought we to be idle Spectatours or lookers on nor such as are only hearers how each Combatant performs his part or what the event of this Duelis We all are Seconds and engaged every one in this Combate and all of us follow the one or the other Combatant 'T is not Michael alone with the Devil alone but Michael and his Angels with the Devil and his Angels Apoc. 12. Nor was the Contention between David and Saul alone but there was long War between the House of Saul and the House of David These are inward things Beloved The flesh against the spirit and the spirit against the flesh and these contrary one to the other Gal. 5.17 He is stronger which is in us than he that is in the World God grant the issue be no worse with us than it was with the two Combatants It is foretold in the Type That David's house waxed stronger and stronger and the house of Saul waxed weaker and weaker 2 Sam. 3.1 That walking in the spirit we may not fulfil the works of the flesh Gal. 5.16 The end the Assailant hath in his temptation is to discover the Son of God and he assaies to effect it by three encounters for as all men know there are three distinct Ages of men according to the flesh Childhood Youth and Old Age So all men know who have their senses exercised in the word of God that there are three distinct measures degrees or Ages of Christ according to the Spirit from Infancy to Youth and from Youth to perfect Age even thus then when he was but a Child according to the flesh So saith St. Ambrose of him Et in pueritia est quaedam venerabilis morum Senectus observable in Luke 2.40 1. The Child Jesus that 's his first Age. 2. He grew and waxed strong that 's the second 3. And the third is He was filled with Wisdom and the Grace of God was upon him and v. 52. The Child Jesus encreased in Wisdom and Stature or Youth so the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and in favour with God and man Ye have the same three Ages of Christ distinguished by St. Paul 2 Cor. 13.4 and Ephes 4.13 Now if ye observe Satans three encounters contained in the Gospel for this Day ye shall find that he fits them according to these three Ages of Christ in the Spirit undertaken for our example for so the subtil Tempter frames his Suggestions according to the tempers inclinations and ages of those whom he tempts For 1. Whereas a Child is so given to appetite that for something to eat he will part with any thing else and therefore the vertue of that Age is temperance saith the Philosopher Hence it was that he tempted Christ as a Child with bread 2. And because youth is rash and overforward to undertake heady enterprizes and therefore the vertue of that Age is Fortitude a vertue confining boldness within the bounds of Reason Hence it is that he tempted Christ as a young man with precipitation or casting himself down headlong Matth. 4.5 6 7. 3. And whereas quo minus viae eo plus viatici the less remains of the way the more need of support and stay An old man commonly covets so much the more by how much he needs the less and since that Age is most suspicious and impatient of contempt and slighting whose prime vertue is Autarchy or contentation Satan tempted Christ as an old man with all the Kingdoms of the World and the Glory of them Matth. 4.8 9 10. In my Text our Saviour wards the first temptation wherein the Assailant attempts him with this weapon If thou be the Son of God then canst thou turn stones into bread Thus he argued like himself tentativè to elicite and try an answer from him whether he could discover him yea or no But our Saviour easily avoided the dint of this weapon and discovered the fallacy of the Tempter for God hath more wayes than the ordinary way of sustentation or sustaining men by bread only Whereas Satan intimated he had not but our Lord proves it by divine testimony and a like example of the Israelites whom God sustained forty years without the ordinary sustenance of bread Deut. 8.3 And this answer of our Lord contains these three Points of Doctrine 1. Man doth not live by bread only 2. Man lives by every word proceeding out of the mouth of God 3. Man lives not by bread only but c. By man in all these he means himself as well as others Which in Scripture is twofold The outward and The inward man 1. The outward man is that substance which as Athanasius in his Creed defines it subsists of a reasonable Soul and humane flesh 2. The inward man is the Spirit added unto these two by St. Paul answerable to this outward and inward man there is an outward and bodily and an inward and spiritual life 1. The outward and bodily life ariseth from the Union of the reasonable Soul and humane flesh 2. The inward and spiritual life proceeds from the union of the Soul and Spirit with God Both these lives require a proportionable food and sustenance agreeing to the twofold life of the inward and outward man Whereas the whole World is divided into Heaven and Earth so Bread into heavenly and earthly corporal and spiritual bread 1. The food and sustenance of the outward life is the earthly bread which is either 1. Properly and strictly or else And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 2. More largely taken And both comprehended under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text. 1. Bread properly and strictly taken is made of Wheat or some other Grain or Grains and opposed to all other kind of nourishment 2. Which in a large sence in Scripture is called by the name of bread And the first Point is true in both sences that man lives not by bread only which yet virtually contains in it these two Truths 1. That a man lives a kind of life by bread 2. That yet he lives not by bread only If we take bread properly and that especially which is made of Wheat which most commonly the Scripture commends unto us it was produced in the first Creation and continued by multiplication unto this present day whereinto God hath infused no small power and virtue for the sustenance of life Whence it is that it is so highly esteemed among all Nations of the World and preferred before other things which otherwise seem to be more precious as Gold Jewels and precious Stones And that both 1. In regard of Multiplication Gold and precious Stones continuing the same without encrease Whereas this Grain may
Divine Testimony wherein we may take notice of that main motive whereby our Lord diswades from divorce lest it might be an occasion of sin See one main reason of Christ's appearing in the flesh to set all right again to reduce all things to their primitive and first institution thus he tells us that it behoves us to fulfil all righteousness Mat. 3.15 He speaks of John and himself as in the flesh but it 's most true of the second Elias and himself that they shall restore all things So he saith from the beginning it was not so but now in the end it must be so as it was in the beginning When we have departed from the unison what a jarring what a disharmony there is and no full concord 'till we come to the eighth therefore the eighth day is the Diapason wherein respondent ultima primis as it was in the beginning is now and ever shall be Axiom 5. It hath been said indeed if a man shall put away his Wife c. but I say unto you c. Doubt 1. Did our Lord Jesus Christ then come to destroy the Law surely no he came not to destroy the Law but to fulfil it as he himself speaks Dovbt 2. But what then shall we say to permission did our Lord come to destroy that Permittere est concedere sinere to permit is to grant or suffer a thing to be for the vertue of a Law consists in these three acts to command forbid and permit or suffer to be done Ipsam Legum indulgentiam significat saith the Lawyer it signifieth the indulgence and favour of the Laws and therefore it implies that the thing permitted is unlawful according to that permitti dicitur illud quod illicitum est ut magis illicitum vitetur that which is unlawful is permitted that that which is more unlawful may be avoided whence it is that since evil is not nor can be perpetual therefore the permission of evil cannot be perpetual and so we shall understand the reason why our Lord abolisheth divorce except in case of fornication 1. It is evil and permitted for the avoiding of greater evil 2. It was not from the beginning and therefore it is not said it was said to them of old time but only it was said 3. Permissum ad certum tempus censetur exacto illo tempore prohibitum that which is permitted for a certain time when that time is past it 's judged to be forbidden 4. The Lord Jesus appeared for this end to take away this permission the evil permitted and the cause of that evil for whereas by reason of the hard heart Moses permitted men to put away their wives Mat. 19.8 which in the beginning was not so neither must it be so in the end when Christ comes to take away the hard and stony heart and give us an heart of flesh according to the promises Ezech. 36.26 Obser 1. Hence it appears that Christ came not to mollifie the Law or to abate any thing of the just requiring of it but to teach it and fulfil it truly and fully Obser 2. Hence observe in what estate thou art O man who ever thou art if a Christian man if a Disciple of Christ know that there is more required of thee then of those who were or yet are under the Law It is a false and groundless opinion that the Gospel is a doctrine of indulgence and favour and abates of that righteousness which the Law commands This proceeds meerly and soly out of self love True it is that in the Gospel the mercy of God is more revealed and more of the truth of God is made known also more strength and power is given yea grace and truth and peace and remission and pardon of sin comes by Jesus Christ but to whom surely to the penitent to the believers to the converts to the willing and to the obedient ones Here is a difference between the Law and the Gospel Mysticé Take notice how Grace through the Gospel superabounds Moses permitted men to put away their Wives the Lord Jesus hates putting away Mal. 2. yea he commands Hosea to marry an harlot that was put away Hos 1. and what is Hosea but the Saviour who invites the harlot that hath been put away Jer. 3. Thamar incestuous Thamar and Bathshebah the adulteress are both in our Lord's Genealogy Mat. 1. that it may appear that there is no sin no foul but the true Hosea the Saviour comes to take it away and purge us from it Repreh Those who abuse the Grace of the Gospel and the lenity of the Lord Jesus Christ It is true he hates putting away yet he hath rejected first Aholah then Aholibah Ezec. 23. And our Lord Jesus threatens the Jews that the Kingdom of God shall be taken from them and that their house shalt be left unto them desolate It is true the Lord hates putting away but he more hates idolatry ingratitude disobedience obstinacy and rebellion these may provoke him to do the thing that he hates even to do his work his strange work Esay 28. O think sadly of this who ever thou art who goest on still in thy sin Repreh 2. Who reject and divorce the true Spouse of Christ by reason of some blemish some uncleanness This was the Jews hardness of heart Deut. 24.1 as the Lord interprets it Mat. 19. Repreh 3. But much more are they to blame who reject and divorce the true Church of Christ and esteem her an adulteress and an harlot and that because of her purity and cleanness what else do they who condemn such for erronious and heretical who hope and endeavour to purifie themselves as Christ their husband is pure 1 John 3.3 There is a story in Heliodore of a black woman who brought forth a fair white Child many thereupon condemned her for an harlot and would have her to be put to death but equal Judges making enquiry into the business found that the picture of Andromeda a fair white picture hung in the chamber where she lay whereupon because phantasia habet opus reale the fancy produceth real effects they judged that the woman by her fancy in her conception had wrought like impression of colours and proportion in her child and thereupon acquitted the woman And truly a man would think that equal Judges such especially as pretend to purity and holiness if they shall consider that Christ is the pure and spotless mirrour the brightness of God's glory and the express image of his person and that he is the example and pattern set before us for our imitation if they consider this they should not censure those to be erronious and heretical who behold as in a glass the glory of the Lord with his open face and are translated into that image from glory to glory Surely if Christ be formed in them they are not harlots and adulteresses they are not erronious who bring him forth to life in them the more pure they
unthankful bird and hated or contemned by almost all the rest yet hath a great friend of the Kite that will carry her when she is lazy and bring her into a warmer climate after winter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway a Daw will sit by a Daw pares cum paribus facillimè congregantur Every like loves its like saith the Wise Man whence we may note what a strong argument it is that a man must be good just honest c. Why because he is beloved viz. by such as he himself Obser 2. This discovers unto us how wastfully and prodigally our love the most precious affection of the Soul which the Lord challengeth entirely is bestowed upon things and persons vain things Vain and sinful persons who find out one another and find a mutual complacency one in other pot-friends and companions friends of the same Club who meet meerly to advance their corrupt ends their profits and pleasures and honours And this is the friendship of this world which is enmity against God 2. If the Disciples love those who love them they do no more than the Publicans do and have no reward But ought not the Disciples of Christ to love those who love them No doubt they ought for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly love is before common love 2 Pet. 1. These words are comparatively to be understood viz. That the Disciples of Christ ought not to love those only who love them but to extend their love even to their enemies as was shewn before Thus oftentimes in the Word of God we meet with a seeming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opposition whereas it is indeed only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preferring of one before another as I will have mercy and not sacrifice Repreh Those who take themselves for the Sons of God yet love those only that love them for as every man hath an opinion of God so commonly he dispenseth and measures out his love unto men whereas therefore some men fancy God as that evil servant did that he reaps where he did not sow they will love none do good to none except they merit by it But what hast thou that thou hast not received Others fancy God to love some few c. See Notes on Psal 112. If ye love those only who love you ye have no reward that 's equipollent and of the same extent with the words of the Text What reward have ye Luke 6.32 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What thank have ye The Reason is the Divine Reward is proportioned unto our Labour if therefore men love only to be beloved and only those who love them they have their reward i. e. the love of those whom they love Doubt 1. But here a question may be moved Ought the Disciples of Christ to love their enemies for a reward Answ The Lord exalts holy affections in men according to their capacities and abilities from his enemies a slavish fear which is wrought in them by punishments which if it work a change in them he abstains from evil though for fear of punishment The Lord draws hope from them of some temporal reward if herein he be faithful the Lord excites his love in him by propounding himself as a Father Gen. 15. And in this disposition the good willing child looks at his Fathers love and according to his degree of Grace loves God as his Father and hopes in him for the eternal reward Of this our Saviour speaks Mat. 6.1 Doubt 2. But hath not humility it's reward hath not patience meekness mercy faith hope c. doth the reward wholly depend upon the love of our enemies doth not our Lord say Blessed are the poor in spirit the meek the merciful c. And shall none of all these have any reward I Answer unto whom doth our Lord make all these promises were they not made to his Disciples who loved him and obeyed them and denied themselves and took up their Cross daily and followed him To these and such as these he saith If ye love them who love you what reward have ye If ye expect a reward from your Father which is in heaven ye must love your enemies c. But shall humility mercy patience have no reward surely they shall have no reward from our Father which is in heaven unless they proceed from and be accompanied with Love 1 Cor. 13. This is meant by what the Apostle hath 1 Cor. 16.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all your things be done in love Ye are Disciples whether therefore ye shew mercy to the poor or suffer persecution all must be done in love and from love otherwise it hath no reward Doubt 3. Yet one doubt more must be satisfied our Lord saith If ye love those who love you what reward have ye do not the Publicans the same And might not the Publicans do some good work and if so doth not the Lord reward every man according to his work Mat. 10.41 42. And where the Lord saith to Abraham Gen. 12. I will bless them that bless thee c. In these and many like places they who do good works such as are in genere bona they have a reward namely such as is suitable to their work But our Lord speaks here of the Eternal Reward The Egyptian Widwives who saved the Male Children alive the Lord rewarded them for their love and kindness which they did to his people Exod. 1.21 He made them houses i. e. he encreased them with Families and Children as they had spared the Hebrew Children alive Obser 1. Meer natural actions have no reward Obser 2. There is a reward for the Righteous Esay 3.10 Obser 3. The reward of the Righteous who love their enemies c. is out of pure Grace for so what St. Matthew here calls a reward St. Luke 6.32 calls Grace and 1 Pet. 1.13 The Grace that shall be brought unto you at the Revelation of Jesus Christ Confut. Hence that rule among the Schoolmen appears to be untrue Omnis actus ejus qui est in gratia est meritorius Every act of him who is in the state of Grace is meritorious and deserves the Eternal Reward Surely the Disciples of Christ were in the state of Grace to whom yet our Lord saith If you love your brethren only what reward have ye 3. The Publicans salute their Brethren by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by brethren are to be understood Israelites only according to what we read Lev. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Salute is properly to embrace which is or ought to be an expression of love and joy manifesting it self in loving gestures and words according as Homer Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They rejoycing embraced him with the right hand and with sweet words it Answers to that Hebrew Phrase to ask one of his peace or welfare so Exod. 18.7 They asked one another Jethro and Moses of their peace so Judges 18.15 They saluted
it is the end which all Pure Religion tends unto to render us like unto our Heavenly Father to make us Godly that is like unto God Since therefore our Heavenly Father is perfect it behoves us also who profess our selves to be his Sons to be perfect also Obj. Here will some say our Heavenly Father is infinitely perfect shall we hope to be so Beloved in all Divine Duties I observe it we are extreme modest and would be thought to be exceeding humble and lowly conscientiously fearful lest we should be too good too just too sober yea too many would have Christ to do all for them be sober chaste just c. but fear it not the strength and power of well-doing even from a thought unto perfection it is thy Heavenly Fathers And he who commands thee this duty is the Way the Truth and the Life the Wisdom the one Law-giver who knows what we are able to do and therefore would not give us an impossible Law He is the power of God He is ready to impower thee to all what ever he commands only he requires that thou comply with him Oh but I am weak I am impotent I am a child and thou resolvest to continue so I fear Thou canst do what thou canst do do what thou canst do what ever thy hand finds do it with all thy might Milo that carried every day a young Calf as it grew in weight he grew in strength and carried it when it was grown to its full stature and thou wilt in time become such as thou oughtest to be when the Love is perfect in thee his Commandments will not be heavy to thee Repreh Of those who talk against what our Lord here and his Apostles every where exhort unto and clamour and cry out an errour an errour The Devil can make a perfect wicked man It was never accounted an errour in the Church of Christ till of late dayes when iniquity began to abound and the love of many waxed cold Then men because they resolved to live in their sins they cryed down Perfection and cryed there was an impossibility to leave their sins and the same Devil that brought that errour in as knowing he hath not a more precious Engine foments it by his Instruments for let any man examine himself and see and judge whether there be not some one gainful or delightful or honourable sin or other which inclines him to think hardly of this Doctrine and while Satan holds them in that noose by one sin he hinders them from being saved from their sins for that is the first part of perfection to be saved from sin the other to be preserved to God's Everlasting Kingdom But some will say they would be satisfied in their judgments and good reason busie thy self with inferiour Duties first Perfection is the highest Duty and reward of Duty begin with the lowest leave thy tipling-fellowship leave off thy lying thy cheating c. turn from thine iniquities and thou shalt understand God's Truth Dan. 9.13 otherwise thou shalt never understand and in that condition thou livest now in in thy sins thou shalt never be saved it 's a contradiction Exhort Be perfect as your Father which is in Heaven is perfect if this cannot be done the fail must be either 1. in God who cannot or will not or 2. in thy self because unable to receive it This is simply the highest mark we can aim at He who shoots at the Sun will shoot higher than he who shoots at the Moon If we set him before us for the mark of our High Calling we shall attain to an higher measure of obedience than they who propound this or that man Christ commands no impossibilities Examples Phil. 4.13 2 Pet. 2. A Glorious Church without having either spot or wrinkle Have fellowship with the Father and the Son Means 1. Know our own imperfections and decline them 2. Pray Lord help our unbelief 3. Pray for the Faith of God of which I spake before that great Faith that which our Lord said the Son of Man when he comes shall not find upon the earth 4. Pray to the Lord for that Stronger One 5. Hear meditate obey the Word The whole Scripture was given for this end to make the man of God perfect c. 2 Tim. 3.16 All the Ministers of the Word were given for this end to perfect the Saints Eph. 4.11 12 13. Col. 1.28 that they may present every man perfect in Christ Jesus Thus did Epaphras Col. 4.12 He prayed that the Colossians might stand perfect and compleat in all the will of God Now the God of all Grace who hath called us unto his Eternal Glory by Christ Jesus our Lord after ye have suffered awhile make you perfect stablish strengthen settle you To him be Glory and Dominion for ever and ever 1 Pet. 5.10 11. NOTES AND OBSERVATIONS UPON MATTHEW VI. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father which art in Heaven hallowed be thy Name Thy Kingdom come Thy Will be done in Earth as it is in Heaven HAving heretofore exhorted you to the performance of that great Duty the fulfilling of Gods Commandments the end why Christ came in the flesh and comes in the spirit And having lately out of Judges 6. pointed to some Means 1. Acknowledgement of our own Inability and unworthiness 2. As also the Promise of God's powerful presence with us for the subduing of our Spiritual Enemies Because 1. The Lord requires the concurrence of our utmost endeavours for the fulfilling of his Promises unto us as Zach. 6.15 2. And expects to be prayed unto and enquired of according to Ezech. 36 37. I have therefore made choice of the Lords Prayer as a principal Means for the effecting of that Grand Duty Yet I do not intend to insist long upon it though the largeness of the Petitions might require it but only on so many Petitions as I can dispatch at this time hoping if the Lord will to finish the rest when I shall meet the same Prayer again Luke 11. Mean time I shall give a brief Analyse and resolution of the whole Our Lord Jesus teacheth his Disciples to pray 1. By removing what hinders which is here said to be a two-fold impediment 1. Hypocrisie vers 5. amplified by the contrary vers 6. 2. Prophaneness or Heathenism vers 7. with the reason of it vers 8. 2. Our Lord instructs them how to pray directly and positively vers 9 13. 1. Propounding unto them an Example of Prayer 2. Rendring a reason of one Petition in the Prayer vers 14 15. 1. He propounds a Pattern and Exemplar of Prayer 1. Formally Our Father c. 2. He commands the imitation of that Pattern and Example when ye pray say c. In the Exemplar we have 1. The Compellation 2. The Prayer it self 1. In the Compellation the personal object is described 1. By his relation to us Our Father 2. By the subject place where in
Lord Our Lord's admonition is serious Luke 21.34 Nor do I speak these things as if I thought you ignorant of them O no Out of the serious consideration of our short uncertain life which is a vapour I press upon my self and upon you the life and practise of these things as Peter's penitential Cock awakes and stirs up himself and then calls and rouzeth up others Awake thou that sleepest and arise from the dead lest thou sleep in death Awake to Righteousness and sin not Obser 5. Sins are the infirmities weaknesses and sicknesses of the Soul The Aegyptians are sick of a Vertigo Esay 19.14 Miscuit spiritum vertiginis he mingled a spirit of giddiness The Covetous man is sick of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greedy Disease venter impiorum insaturabilis Prov. 13.25 A covetous mans eye is not satisfied with his portion Ecclus. 14.9 Prov. 27.20 The Prophet Esay Chap. 1.5 6. describes the deplorable estate of the Church in his Time and compares it to one desperately sick The whole head is sick and the whole heart is faint from the sole of the foot even to the head there is no soundness in it Obser 6. Sin is a burden to the Lord Jesus Obser 7. The Love of Christ He becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for us Obser 8. Here is then a Mighty Power imparted to our Nature for as Christ himself had this Power in himself so he gave unto his followers Behold I give you power to tread upon Scorpions And he is said to give his Disciples power over unclean spirits They marvelled and glorified God Mat. 9.8 who had given such power unto men Obser 9. If Jesus Christ take away our sins even the sins of Believers what necessity then is there that sins must remain as commonly men say That sins must remain if he take them away and bear them away this must this necessity is not on Christ's part this must is for the Devil this must is for some of his reigning and ruling lusts Obser 10. See the accomplishment of all those types and figures All these have their truth in the Text and the fruit of all these is the taking away sin Esay 27.9 which all these could not do Hebr. 9.10 14. Esay 53.4 Verè languores nostros ipse tulit He himself took our infirmities not the offering of Goats or Sheep could do it Heb. 10 4-9 For it is not possible that the blood of Bulls and Goats should take away sin Obser 11. The vanity of an imaginary Faith Repreh 1. Who say that their sins and infirmities cannot possibly be taken away No not by Christ The Apostle tells us that the weakness of God is stronger than men But these say that the weakness and infirmity of men is stronger than God Repreh 2. If Christ bear our infirmities then are they to blame who will not bear the infirmities of others who are even weaker than themselves God can bear thou wilt not bear Christ can bear thee thou canst not bear thy Brother He remits to thee the debt of an hundred Talents thou with rigour requirest of thy Brother a few Pence Repreh 3. Who heap the burdens of their sins upon the Lord Jesus Christ and pity themselves as poor weak and feeble souls As for Christ he is strong and able and we will try his strength when we lay all our load upon him Thus we continue in our sin while the Grace of Christ abounds and the Old Man grows strong in us while the New Man bears all the burden As I have told you of the Italian Proverb That this old Cart lasts longer than the new Alas the old Cart is crazy and weak as for the new Cart men lay all the load upon that even till it crack again as the New Man complains in Amos. And doth the Lord Jesus bear the burden of our sins that we may still live in sin or rather that we should cease from sin 1 Pet. 2.22 Exhort Believe in the Mighty Power of the Lord Jesus this casts out Devils this heals all diseases They who believe in Christ they have this power in them they cast out the Spirits with his powerful Word How powerful is his Word in thee Vide Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credenti omnia possibilia All things are possible to him that believes Let us bear one anothers burdens Ephes 5.1 2. 1 John 3. Let us lay down our lives for the Brethren Be Anathema as Moses Paul A sign of this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing Doctrine If my people that are called by my Name do humble themselves and pray and seek my face and turn from their evil wayes they shall find that the word of God is an Vniversal Medicine NOTES AND OBSERVATIONS UPON MATTHEW VIII 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Disciples came to him and awoke him saying Lord save us we perish ALL the Actions and Passions of our Lord and Saviour in the days of his flesh according to St. Gregory and Venerable Bede have beside their Litteral a Mystical and Spiritual sence As for the whole History from v. 23. to 27. whereof this Text is part 't is understood by all Expositors that I have seen Allegorically and so it is too fit for the time for which indeed I made choice of it before others that I might speak a word in season When the Disciples of Christ the Saints of God embarked in the common danger and following the Example of their Lord and Saviour are tossed to and fro in the troublesome and tempestuous Sea of this world and threatned every hour to be over-whelmed with the waves and floods of ungodly men have their recourse unto their only able and skilful Pilot for their safety They come unto him they awaken him and say unto him Lord save us we perish The whole Chapter may be stiled by his Name who is the subject of it and the whole Gospel Wonderful for in it throughout He alone doth wondrous things exerciseth his Almighty Power in working Miracles by Land and Sea 1. By Land in curing Diseases and casting out Devils 2. By Sea in rebuking the winds and the raging of the water In this latter ye have the Miracle it self and the event of it In the Miracle ye have the imminent danger and the miraculous deliverance The danger is described by the cause or occasion of it He entred into a ship and his Disciples followed him 2. By the kind of it a storm or tempest and the degree of it 1. In regard of intension a great tempest 2. In regard of extension in the effect of it The ship was covered with the waves 3. A danger notable in respect of both Behold there arose a great tempest in the Sed insomuch that the ship was covered with the waves which yet 4. Was more notably perillous because the danger appeared remediless He who might have prevented or remedied it seemed now to neglect it He was
them that curse you c. Alas the world by their wisdom know not God and how then can they confess him Judas denied and sold his Lord for thirty pieces thou wouldst not do so no thou wouldst die first Is not Christ the Truth darest thou confess him how then comes it to pass that thou partest with thy Lord's Truth at a far cheaper rate than Judas did happily for less than one of his pieces when it comes between thee and a gainful bargain as if thy Lord Truth were the cheapest commodity that 's bought and sold Alas Truth lies and cryes in the street Prov. 1. fallen there and who thinks it worth the taking up Who dares own that least and poor Grace of meekness who can stoop so low as to take up Christ's humility who can bear his patience who dares own Christ so as to forsake himself renounce his own wisdom who for Christ's sake would part from all suffer reproaches and endure any contempt who can endure to be baffled scorned slandered who is so brave a valiant man who dares thus confess Christ Thou must sure say thou hast no power so to do Is not Christ the power of God O Beloved truly to confess Christ is an excellent Duty and rarely to be found amonst the confessors and professors of Christ themselves The Reason why Christ will confess such before his Father appears from consideration of the Covenant of Grace whereby God hath engaged his Truth and Faithfulness to those who are in Covenant with him As this is Christ's part of the Covenant his confessors have performed theirs they have honoured him It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These have honoured God and God pleaseth to honour them they have served Christ therefore the Father will honour them Joh. 12.26 For ye have fed and cloathed me Mat. 25.34 These more especially Christ will confess before his Father because no man cometh to the Father but by him John 14.6 though it be as true that no man cometh unto him except the Father draw him Joh. 6.44 which is a riddle to many who know little or take little notice of the mutual inward operations of God the Father and him Our Lord foreseeing that upon confession of him before men would follow persecution of his Martyrs from men and that of their precious death there would be a glorious issue a great increase of his Church Sanguis Martyrum semen Ecclesiae He rewards their confession of him with his confession of them Obs 3. They whom Christ confesseth before his Father Christ is in them So the Original words sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will confess in him so much also the Context proves Mat. 10.20 Not you but the spirit of your Father that speaketh in you Do ye seek a proof of Christ speaking in me Obs 4. See the ground of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boldness and confidence observable in the true professors or confessors of Jesus Christ They confess the Lord Jesus Christ 't is the Lord's will they should do so if they do so he will confess them This consideration encouraged David I will speak of thy Testimonies before Kings and will not be ashamed Psal 119. Nor was Paul ashamed of the Gospel of Christ Rom. 1.16 'T is strange what boldness comes from the same principle even in Heathen men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates See Philoxenus infrà Job 13.13 We ought to obey God rather than men Whether it be right in the sight of God to obey you rather than God judge ye We cannot but speak the things we have seen and heard Acts 4.2 Amos 2.12 and 3.8 Obs 5. Confession of Christ must first be made before we can hope that Christ will confess us that 's Gods method which Satan mainly endeavours to invert and pervert It 's a rule worth our learning In malis seperat finem à mediis in bonis seperat media à fine when evil is threatned by God Satan secures us of the end and makes us fearless Ye shall not die 't is a speech that yet sounds in our ears When good is promised as here he promiseth the end though we neglect the means If ye suffer with him ye shall reign with him nay he hath taught us that though we suffer not with him yet we shall be glorified with him A most dangerous piece of Sophistry with it Satan beguiled our first Parents and with it he deceives the Children all the world over Exhort To confess Christ in the midst of an adulterous Generation to keep the patience of Jesus Christ his meekness and humility peace moderation be loving to all men own such as are trodden under-foot it will not want Christ's reciprocal confession He shall appear to your glory and joy Esay 66.5 This day shalt thou be with me in Paradise Consider what contradiction of sinners he suffered against himself Pray to the Lord for his Holy Spirit without which we cannot confess him No man can say that Jesus is the Lord but from the Holy Ghost The Will of our God is our Sanctification 1 Thes 4. Devorandus est pudor That we presume not to call that merit which from the beginning to the end is the pure Grace and Goodness of God 2. Instructions to Christ's Ambassadours Whosoever denieth me before men him will I deny before my Father wherein there is 1. An implicite prohibition 2. An explicite and express commination The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is denying as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is affirming It answers in the LXX to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to lye So that denying here more properly signifieth opposing that Truth which we know as they say Mentiri est contrà mentem iri To know Truth and not confess it but hold it in unrighteousness and to Apostatize from it This Thou shalt not deny me before men Whosoever denieth him him will our Lord deny John 1.20 John confessed and denied not but confessed I am not the Christ Denying is opposed to confessing and because oppositio est mensura sui oppositi therefore as confessing of Christ is not only with the mouth but also with the heart and works and with the whole life the like by the Rule of contraries we may say of denying Christ that it is either with the mouth and word or in the deed and work Tit. 1.16 With the mouth and words denial may be either direct and down-right or else indirect and interpretative 1. Down-right so the Primitive Apostates denied Christ saith Pliny of them 2. Indirect not to confess but to be silent when they confess not at all Now because this denial proceeds from fear or shame in him that denies him hence it is that this question which the Old Tragaedians some time made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether had ye rather I should speak smooth lies to ye or rough truth
preparation to receive some thing from God or 2. to give some thing to God or men 1. To receive some thing from God according to Gods Command Open thy mouth wide and I will fill it Psal 81.10 Psal 119.131 2. To give some thing unto God as praise Psal 51.15 which yet the man himself cannot do unless God open his lips O Lord open thou my lips and my mouth shall shew forth thy praise It 's a preparation also to the imparting of some thing unto men which we have recived of God as Divine Doctrine So Paul 2 Cor. 6.10 11. So the Lord Jesus Mat. 5.2 Reas Why the Prophet Asaph opened his mouth in parables See Notes on Heb. 1.1 1. Observe the dignity of God's Prophets See Notes as above 2. The constant course of Divine Providence ibidem 3. They who have the Law and a standing Priest-hood may yet need extraordinary Prophets ibidem 4. Hence it follows undoubtedly that that large Psalm 78. is parabolical and full of parables and hidden sayings The Prophet first tells us of the Law is that parabolical We know saith the Apostle that the Law is Spiritual which I have shewn heretofore until very many were weary of the Argument God's marvellous works in Aegypt are spiritualized by divers of the Ancient Fathers His delivering them out of Aegypt is delivering them out of the staits of sin Mich. 7. vers 15. compared with 19. St. Paul opens the mystery of Manna and Water out of the Rock and shews it no other than the Sacrament of Christ's body and blood 1 Cor. 10. in which Chapter as also in Heb. 9. and 10 and 11. he opens many other of these parables and shews that they are mystically to be understood because omnia in figura contingebant illis And they were written for our understanding upon whom the ends of the world are come Note hence That the whole History of the Jews from the giving of the Law until the Reign of David which contained above 400 years was not only Literal but also Spiritual Mystical Parabolical How doth that appear even by the words of the Text which are the Preface to prepare his Auditors for attention Hear my Law O my people I will open my mouth in parables Repreh The Prophet here saith he will open his mouth in parables yet if we read the whole Psalm we shall find nothing but what was before delivered in Exod. Numb Deut. Joshua Judges 1 Sam. 2 Sam. all which though to the literal understanding it seems nothing else but a bare History yet the Prophet here calls it all a Parable and being about to relate it he saith he will open his mouth in parables which may stop the mouths of ignorant men who when they hear any of those stories expounded and opened according to the mysteries contained in them they cry out that we turn the Scripture into Allegories as they said of Ezechiel Ezech. 20.49 But truly the ignorance of these men is to be pittied They are of the multitude and not yet in the house The Cynick when the Schollar committed a fault he stroke his Master because he taught him no better and indeed they very well deserve it who teach nothing but the dry Letter and outside the history of the Scripture and to keep their party entire to themselves They warn their credulous followers to take heed of hearing those who turn the Scriptures into Allegories and good reason they have for it for they fear lest they should by that means learn more than they are able to teach them Who sees not how these ignorant Zelotical men set their mouth against Heaven How dare they thus smite the Truth it self upon the mouth because he here opens his mouth in parables But what the Apostle saith of Jannes and Jambres 2 Tim. 3.8 9. may be very well applyed to them Mysticé Here we have a notable type of the Lord Jesus propounded unto us in Asaph whence Joseph the perfect one hath his Name he it is who speaks here as all ancient and modern Interpreters agree as in the main although in some circumstance they differ for who but the Lord can thus with Authority call for audience Hear my Law Who but he can call the Law his who can summon and call the people his my people but he whose they are the Lord himself Yea St. Matthew in the Text imparts as much when he saith That our Lord speaking all those things in parables fulfilled what was before spoken of him in the Psalm I will open my mouth in parables this is the Prophet Deut. 18. Act. 3. He opens his mouth in parables Reason Beside what formerly delivered The Lord Jesus the wisdom of God who knows our hearts and how best to move them he makes choice of this kind of argument of all others as that whereby they are most probably moved The argument à pari as we call it in our Art of Reasoning for so our God in dealing his judgments in the world inflicts punishments upon some one or few Vt poena ad paucos terror ad omnes veniat The reason is à pari what befalls one may befall all the rest This is Lex Talionis wherewith God is delighted as I have shewn largely In reproving of sin what is spoken in general mans Nature is apt to apply in special therefore Jer. 3.10 11. and 44.2 Ezec. 23.11 Dan. 5.22 The Lord reproves them because they had not made use of their reason and considered homo homini quid praestat Thus the Lord exercised his sinful people with arguments à pari All parables are such whether expressed in words or works as Ezec. 12.9 where the Prophet was commanded of God to remove his houshold stuff See Notes on Marc. 4.11 Obser 1. The word of God is parabolical and mystical See Notes on Mat. 13.11 Obser 2. The Scripture is not so plain and perspicuous as some men conceive it to be See as above Mat. 13.11 Obser 3. Note hence the ground of many differences heretofore and at this day in the Church of Christ ibidem Obser 4. Hence we learn what is primarily and principally intended in Moses and the Prophets in Christ's and his Apostles Doctrine what else but Spirit and Truth for so the Law as Joh. 1. was given by Moses and that is Spiritual Rom. 7. and Grace and Truth came by Jesus Christ Grace sufficient to resist all temptations Truth answering to types and figures And thus Christ is not only the Truth Joh. 14. and so understood Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen amen dico vobis i. e. Veritas veritatis the Truth of truth the Son who is the Truth of the Father who is the God of Truth he speaketh Hence things are said in Scripture to be True and to be the truth not only which are opposite unto falshood and what is false but that which is opposite unto types and figures is said to be truth and true Dan. 11. Joh. 15.1 Hebr. 8.2
should put his Cup in the sack of the youngest of his Brethen Gen. 44.2 The young Disciples are most ambitious of sitting at the right hand and the left hand of Christ in his Kingdom and therefore the Cup of his sufferings must be put into Benjamins sack But remember it is but a Cup a small measure and for a season 1 Pet. 1.6 and 5.10 And it is the Cup which Joseph himself drinketh of Gen. 44.5 yea it is the same Cup which all Joseph's brethren drink of 1 Pet. 5.9 10. Exhort Drink of that Cup which our Lord hath drunk of be baptized with the baptism that he is baptized with He himself begins to us and shall we not pledge him what was said of Joseph Gen. 44.5 Is not this the Cup in which my Lord drinketh Is not this the Cup which the Lord Jesus drinketh the true Joseph To suffer with him is a gift yea a greater gift than faith it self Phil. 1. It 's not left unto us as a thing indifferent so as if we do suffer it s well if we do not no harm comes of it O no there is a necessity lies upon us We have drunk in iniquity like water we have taken upon our selves a sinful life a death rather than a life in which its impossible to inherit the Kingdom of God 1 Cor. 6. Gal. 5. The drinking of this Cup of Christs passion the baptizing into this death enstates us in the Eternal Life and Salvation If we die with him we shall live with him if we suffer with him we shall be glorified with him 2 Cor. 1. One of the Hebrew Fathers tells us a man is tryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially by three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Purse his Cup his Anger Sign 1. Try thy self by thy Purse by thy Money Ecclus. 31.6.10 Amaziah c. See Notes on Heb. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In his Cup whether thou be sober and temperate or no Wine is a mocker And there is the same reason of meat Prov. 23.1 2. If thou be Lord of thine appetite if thou canst rule thy self as Coverdale turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In his anger how canst thou bear despiciency reproach contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the object of anger Our Lord whose Disciple thou callest thy self he could bear this and all contradiction of sinners against himself Heb. 12. when the Jews Joh. 8.48 propounded this question to him Say we not well that thou art a Samaritan and hast a Devil See his answer vers 49. I have not a Devil but I honour my Father and ye do dishonour me Have we learned this of our Master Mat. 5.11 Can we reserve our anger for another object Can we be angry and sin not Eph. 4. angry with our selves our corrupt hearts When the Lord hath tryed us in all these and found us worthy or meet for himself whether can we then give the praise of all this to our God or no in whose strength we drink this Cup and have been baptized with this baptism Prov. 27.21 Can we after all this appeal to the searcher of our hearts whether we have drunk this Cup yea or no Psal 139.23.24 Do we not know that this is the Cup by which the true Joseph Divines And do we not know that such a one as he can certainly Divine Gen. 44.5.15 Wisd 3.5 6 7 8. 4. The Lord promiseth James and John that they shall drink of his Cup and be baptized with his baptism where we might enquire 1. Why Christ called his Passion his Cup 2. How James and John may be said to drink of his Cup and be baptized with his baptism 1. Christ calls his Passion his Cup because his Father gave it him to drink Joh. 18.11 and the same suffering is his baptism I have a baptism how am I straitned till it be accomplished Luk. 12.56 As a potion administred to the patients head is for the cure of the whole body and letting blood at the arm hath the like common effect for he is the Head of the Church and the Saviour of his body the Church And he is the Arm of the Lord that must reign for him Esay 40.10 and 51.5 But although James indeed suffered martyrdom and death yet we read not that John suffered a violent death one indeed of the Ancients saith so but all more ancient than he deny it And how then shall our Lords words be true ye shall indeed drink of my Cup It is not necessary that either James or John or any followers of the Lord Jesus suffer a violent death for Christ unless in special manner he be called thereunto as James and other the Apostles and the primitive Martyrs were But that common Cup whereof all must drink is that fellowship of Christ's Passions and Sufferings and the configuration and conformity unto his death Phil. 3.10 This the Apostle teacheth expresly 1 Pet. 4.1 2. So that although John suffered not a violent death as James did yet he drank of the Lords Cup and was baptized with his baptism in that he was made conformable unto the death of Jesus Christ by dying unto sin and obtained communion and fellowship with the Father and the Son 1 Joh. 1.1 James and John may be said to drink of his Cup and be baptized with his baptism when they suffer the like sufferings which he also suffered 2 Cor. 1. and those outwardly and inwardly outwardly reproach c. all which are suffered within inwardly When we suffer the assaults and temptations unto sin without yielding thereunto when we die from what was before our life Col. 1.24 I fill up how otherwise can we understand what is behind or wanting of the sufferings of Christ in my flesh St. Peter speaks plainly 1 Pet. 4.13 where he saith That they who are tryed by the fiery tryal are partakers of the sufferings of Christ so that it is not ever a proper duty of or to James and John but common to all Believers and Followers of the Lord Jesus Christ to drink of his Cup and be baptized with his baptism for so Mat. 26.27 drink ye all of it Obser 1. This is promised to James and John as a special Grace that they shall drink of Christs Cup and be baptized with his baptism And was it not a special Grace a notable good or gift Vnto you it is given in behalf of Christ not only to believe but also to suffer c. Phil. 1.29 A greater gift than Faith as it appears by the comparison à minori and martyrdom which alone is reckoned a special Grace Obser 2. Whence we learn a great difference between the Grace exhibited unto those men of God under the Law and that given unto the Disciples of Christ When the holy men of God in the time of the Law had the Cup whence we read of such passages as these the blood of Abel cryeth c. Let me see thy vengeance on them The Lord look
us all to pray as in our short interchangeable prayers between Priest and People O God make speed to save us O Lord make haste to help us O Lord shew thy mercy that 's Christ and grant us thy salvation O Lord save thy people that 's Hosannah So in our Collect for Peace we pray that we may be defended from all the assaults of our enemies Spiritual and Corporal there 's Salvation and the Saviour through the might of Jesus Christ our Lord. And in our Collect for Grace we pray every day That this day we may fall into no sin nor run into any kind of danger but that all our doings may be ordered by his governance to do alwayes that which is righteous in his sight through Jesus Christ our Lord There 's Salvation complete and the Saviour and our Hosannah We hear our Hosannahs also in the Letany as first when we pray for Mercy what pray we else for but the Mercy of God which is the Saviour Luk. 2. When we pray for deliverance from all evil and mischief from the crafts and assaults of the Devil from Gods wrath and from everlasting damnation So when we further pray for deliverance from Spiritual and Carnal Lusts c. what 's this but Salvation from sin that 's the Etymon of the Name Jesus So when afterward in that prayer we pray for positive blessings upon the Church Universal the Governours and all the members of it what pray we else for but for Salvation and preservation unto Gods Heavenly Kingdom and what 's that but Hosannah and what 's the peoples answer to all this but Hosannah Good Lord deliver us and save us and we beseech thee to hear us and so hear us that thou save us and that 's Hosannah again But lest some who complain of reading too many prayers think that I mean to weary them again with a new repetition of the Letany Thus much we may say in general that neither it nor any other prayer which we put up unto God as we ought but it 's either for our Salvation or our Saviour or somewhat in order and subordinate thereunto For example to summ up this point with the Lords Prayer which it self is the summ and abridgement of all we pray for 't is either for Salvation or that which conduceth thereunto or the Saviour himself who is Amen Apoc. 3. and what is all this but Hosannah Beloved I have insisted the longer in our Liturgy partly 1. to inform those that are so devout that they have all our prayers by heart yet so ignorant that they know not what they pray for 2. Partly to inform the irreligious perverse and ignorant if there be any such amongst us as elsewhere I am sure there are who undervalue and sleight our Church Prayers And 3. Partly to exhort us all to use and frequent them oftner than we do they are all Hosannah prayers unto God the Father for Jesus our Saviour and for our Salvation and whatsoever conduceth thereunto Let us be exhorted to unite our Hosannahs unto the Lord who giveth Salvation Motives There is no other name whereby we can be saved but only the Name of Jesus He is Mighty to save Esay 63.1 How shall we escape if we neglect so great Salvation Heb. 2.1 Remember what our Saviour threatens the Jews who neglected it Mat. 23. ult We shall cry many an Hosannah before he come again unto us But what needs this pressing of Hosannahs upon us we are sure of our Salvation Beloved if one should question your Free-hold or Copy-hold or tell ye that the Lease of your House or Land hath a flaw in it that your Title is not good or the like 't would make you look about you how busie you would be presently O what searching for Evidences what examining of witnesses what consulting with Lawyers and you would hear the judgment of all for your whole Estate is called into question I now question thy Title to thy Salvation what canst thou shew for it They that believe shall be saved but thou believest thou doest a fair plea but what kind of faith is it an idle liveless dead faith which St. James calls the faith of Devils or a lively operative and working faith Fides though granted that sola justificat yet Fides quae justificat non est sola Saving Faith hath other Graces necessarily annexed and knit unto it As a Queen hath her train of Maids of Honour attending on her person or as the Bridegroom saith That his Spouse is one Cant. 6.8 9. yet there are saith he Sixty Queens and Eighty Concubines and Virgins without number Saving Faith hath her retinue of other Graces attending on her as hope and love patience meekness and the like Whence it is that the Scripture useth Faith and Obedience the one for the other Neither Circumcision availeth any thing nor uncircumcision but Faith that worketh by love Gal. 5.6 ye have the same sentence only obedience put for Faith 1 Cor. 7.19 Circumcision is nothing and uncircumcision is nothing but keeping the Commandments of God Joh. 3.36 He that believeth on the Son hath everlasting life Mark the opposite but he that obeys not the Son the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not see life beside an harmony of like places By reason of this near union of other Graces unto Faith the Scripture gives Salvation unto them for we are saved by hope Rom. 8. Hast thou hope thou would'st be sorry else Tush every vain man hath hope and therefore ye shall hear this or the like strange asseveration out of the mouth of every desperate wretch As he hopes to be saved 't is so or so much like their protestation who say t is so or so as they are honest men when they are not Is thy hope such no thou hast better hope towards God that thou shalt be saved Give me leave to try this Title too He that hath this hope he purifieth himself even as God is pure 1 Joh. 3.3 Hast thou such a purifying hope such is the hope of all the Saints of God Such was his faith and hope whom this day we commemorate Mr. Chevin his very name sounds Hope in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appeared by his works who preferred the poor members of Christ his Spiritual Brethren and Sisters before his Brethren and Sisters according to the flesh who as Daniel counsels brake off his sins by righteousness and his iniquities by shewing mercy to the poor Dan. 4.27 Hast thou such a cleansing hope such a lively liberal and bountiful hope if thou hast it 's exerted and enlivened by Charity and therefore we may be said also to be saved by Charity so 't is the love of the Truth whereby men are saved 2 Thess 2.10 And without this men believe a lye and are damned vers 11. And to shew that this love of the Truth is included in the belief of the Truth that which he called love of the
and do good Hence is that of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Greek Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One man is said to be a God unto another when he imitates God in doing good Sic me servavit Apollo Deus nobis haec otia fecit Now because good and goodness is the object of God and to do good is the property of God Surely God himself for this reason must needs be lovely and be loved of us 3. Lovely because God lovely also because thy God for howsover it be true that virtus laudatur in hoste Virtue and goodness is laudable and lovely even in an enemy even those whom we have known by report to be good they kindle in our hearts the love of them how much more then when known to be our God good and good to us doubles the affection God and goodness they are in a sort reciprocal but much more strengthened by relation unto us Cant. 2.16 My Beloved is mine his death his resurrection his ascension saith the Spouse and this love of Christ constraineth us That if one died then all were dead that we that live should not live unto our selves My Beloved is so mine and I am his his by conforming unto his death Ezech. 16.8 4. In regard of Israel the true Church of God which is born of God and taken out of Jesus Christ as the true Eve out of the true Adam Ephes 5.30 We are members of his body of his flesh and of his bones That aurae divinae particula that portion of divine life in us affects and earnestly desires union with the whole whence it was taken it looks back to the Rock out of which it was hewn Thy desire shall be unto him it is mystically to be understood of Christ and his Church Ephes 5. There is a frequent groaning and sighing in pious Souls they know not for what which indeed proceeds from what is of God in us which longs for intire union with the God of Life which the Psalmist more fully expresseth My Soul is athirst for God therefore David cryes Wo is me that I am constrained to dwell with Mesech Thy God the Lord speaks to us all who ever are his Israel as to one man See Notes in Exod. 20.1 The Lord hath a right and interest in his people the Lord thy God that is the Being of all Beings past present to come Exod. 3. Rev. 1. whereby God Israel hath advantage of all the world All Nations worship one Creature or other for their God Israel owns the whole Deity We are not our own Note here an evident sign of our great Apostasie from our God were there otherwise any need of a Commandment to love the Lord our God Surely what is good is lovely because it 's good and what is better is more lovely because it 's better and what is best of all is most lovely because it 's best of all Repreh This reproves us of our envy one against another and that most unreasonable for the love of our God like that which was between the Jews and the Samaritans so envious we are one against another that we will not allow one another to love the same God to hear the same Word to partake of the same Ministry to receive the Sacrament and so spend our vapour and spin out our short thred of life in being hateful and hating one another biting and devouring one another Did not old Jacob foretell that the people should be gathered together unto Jesus Christ Gen. 49.10 Vnto him shall the gathering of the people be Doth not the Prophet Esay tell us That the Lord will have mercy upon Jacob and will yet choose Israel and set them in their own Land and the strangers shall be joyned with them and they shall cleave to the house of Jacob and the people shall take them and bring them to their place Esay 14.1 2. what is their place what else but their God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Place is one of the Names of God and they give for reason because every place is full of his Glory And 2. He himself is locus mundi the place of the world Exod. 33.21 3. Where ever the Saints of God are he is with them Exod. 20.24 In every place where I shall come and set my name I will come to thee Where two or three are gathered together in my Name I will be with them This is the place whither every one of us ought to come whither we ought to bring one another Lord thou hast been our dwelling place c. Psal 90. our Temple our Tabernacle our House Jer. 23.3 Doth not the Lord promise I will gather together the remnant of my flock out of all Countries whither I have driven them and I will bring them to their folds The fold is the Divine Nature it self Joh. 10. Doth not the Lord himself say expresly When I am lifted up I will draw all men unto me Joh. 12.32 and this he spake concerning his death signifying what death he should die The love of Christ constraineth us 2 Cor. 5.14 15. Doth not the same Apostle conjure the Thessalonians by the same reason 2 Thess 2.1 So zealous were they in their love to God and Jesus Christ for the promoting of it in all men Tros Tyriúsque Jew Gentile Circumcision or uncircumcision And shall we envy one another that which we ought to promote and further and advance one in another The Divine Nature and means of Grace and growing in the love of our God is not like these outward things which one alone can enjoy and if one do another cannot as money and a garment c. but only one man can be made rich by a summ of money nor more than one man covered with one garment nor more than one man fed with one mans portion of meat But God may be mine and his There are branches of the same tree which grow out of opposite sides of the stock yet are all of the same tree Envyest thou for my sake saith Moses would God all the people were Prophets Numb 11.20 Would God not only thou but all that hear me this day were both almost and altogether such as I am Act. 26.29 The elder Son Luk. 15.28 was pettish angry and envious at his younger Brother because he was returned to the love of his Father but his Father reproved him for it So was Jonah 4.1 but the Lord also reproves him When we have gotten or think we have gotten the start of others in Gods love and obedience we are prone to envy others who begin to be turned unto God and directed unto his love Peter having made a glorious profession of his love to Jesus Christ asks and what shall this man do Joh. 21.21 Our Lord checks his curiosity If I will saith he that he tarry till I come what is that to thee follow thou me Dost thou envy at Johns love of Jesus Christ at
of Seth and Shem and Abraham and Rechab and the Esseni or Hassadei 2. There are also Scribes and Pharisees hypocritical men There are prophane men without number We enquire now touching the Scribes and Pharisees such there are without doubt who sit in Moses John Baptists and Christ's Chair who teach the Law Repentance and the Gospel of Christ Yet it cannot be denied but many of us say and do not as they tell a story of the Lacedemonian Ambassadors resident at Athens that they being at a Play and an old Athenian coming in and no Athenians giving place to him the Lacedemonian Ambassadors arose and gave the old man room among them whereupon one said That the Athenians a learned City knew what was just and right but they did not act accordingly but left that to the Lacedemonians who were most illiterate men Would God this were not most true of many of us who teach the Doctrine of Moses John Baptist and Christ that we sit in the Chair of Moses John Baptist and Jesus Christ and have the Key of Knowledge but enter not in our selves nor suffer others to enter in that would 3. The multitude and Disciples must not do according to the works of the Scribes and Pharisees The words contain our Lord's Second Precept which is negative a prohibition of following the Works of imitating the Life and Manners of the Scribes and Pharisees Here are these three Axioms 1. The Multitudes and Disciples must not do according to the works of the Scribes and Pharisees 2. They say and do not 3. Because they say and do not therefore do not ye according to their works Which I shall speak of only as they contain our Lord's Doctrine 1. Do not ye after their works 2. And his Reason Because they say and do not Observ 1. The works of the Scribes and Pharisees were sinful unjust and ungodly Obser 2. The Lord knows how flexible how prone we are to follow what is evil especially in him who teacheth what is good how much inclined we are rather to imitate the evil Life than the good doctrine of our Teachers Obser 3. The grace and goodness of the Lord Jesus Christ He would not that we should follow the evil Be not conformed unto this world Rom. 12.1 3 Joh. 11. follow not that which is evil 2. Our Lord gives the reason of this point they say and do not Reason What reason is here why they say and do not what they say is from conviction of their judgemâ—nt according to the Law of God and is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dictate of their Conscence But what they do is from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impetus of their own will and affectiâ—ns See Notes on Rom. 6.19 For howsoever naturallâ— the will ought to follow the dictamen intellectus the dictate of the understanding and last result and conclusion of it yet it 's hurried away by the violence of the seâ—sitive appetite As the daily motion of the primum mobile naturally should carry abâ—ut all the inferiour Orbs but beside and contrary to this motion every Planet stâ—als its own proper motion And thus though the Scribes and Pharisees teachers of heavenly things had motions from the Law of their mind inclining them to act according to the Law of God yet the violence of their appetite swayes them contrary thereunto And therefore Jude calls such wandring stars Jude vers 13. Besides tâ—ere is a false doctrine a damnable heresie brought in by such Teachers whereof St. Peter warns us 2 Pet. 2. Who tell us that it 's impossible to be exactly obedient uâ—to Moses's Chair That they that go about to fulfill the sayings of the Scribes and Pharisees think to be justified by their works or to merit by them If we say we have no sin we deceive our selves and the truth is not in us and therefore that we may not deceive our selves and that the truth may be in us that we may be Orthodox we must be sure to have sin what ever comes of it This Doctrine eats like a Gangreen and spreads it self like a Leprosie over the whole Christian world so that whosoever shall affirm that it 's possible through the power of God and of the Lord Jesus Christ to do the sayings of the Scribes and Pharisees to be obedient unto Moses's Chair He is almost generally believed to be heterodox a man of an erroneous judgment one that holds strange opinions in a word a very dangerous man Obser 1. Note here the wonderfull Grace and wisdom of our God in preservation of his Truth in the world even in a perverse and crooked Generation The Scribes and Pharisees say but do not yet in that they say though they do not they acknowledge what they say ought to be done The People who are Auditors hear but do not yet will confess that what they hear ought to be done And thus in both the only wise God preserves in the Consciences even of wicked men a testimony unto his Truth and a witness in ungodly men against themselves Thus the Lord kept his Truth by the testimony of the false Prophets Balaam and others and over-ruled them by it For truth hath commonly an influence upon a sublime understanding and without the choice of men slides into their minds when they think not of it as the light shines into the eye that 's open without the mans choice As Balaam is said to have his eyes open Numb 24.3 So that a false Prophet a Scribe or Pharisee may have a glimpse of truth yet without any special favour of God because truth respects the understanding according to which a man may be said to be subtil acute knowing learned but according to that he cannot be said to be good just or honest for Charity according to which one is said to be good just or honest is an act of the will since therefore the act of the understanding what is true precedes the embracing of it by the will a false Prophet Scribe or Pharisee may retain truth in his understanding and teach it without any will or love unto it Obser 4. The will of the Lord is that we should do after the sayings and doings after the doctrine and works of those teachers whom he sends unto us And the reason is the Precept is a dead thing that seems impossible untill it be brought to life by the Teacher or others and then it 's made appear to be not only possible but feisable and practicable The Apostle propounds not only what he had taught unto the Philippians Phil. 4.8 Whatsoever things were true c. but whatever they had both learned and received and heard and seen in him to do vers 9. who would think that the precept to love our enemies were possible unless some there were who practised it Saul thought it so till he found it practised by David upon himself Observ 5. The Doctrine of the Scribes and Pharisees is to be diligently
God hath made them known 2 Esdr 5.1 13. Observ 3. Although it be not lawful nor permitted to enquire the exact and precise time of Gods Judgments further than he is pleased to communicate them yet we may enquire the Signs and Tokens of the Times as Esdras did 2 Esdr 4.1 and the Disciples do here Nor was it without Warrant on their part and a special Providence for us that they enquired into the Signs of these Times for therefore hath God caused them to be recorded and writ them every where in the Prophets Dan 7 8 9 10 11 12. 2 Esdr 4 5.1 13.9.1 4. and 13.30 Matth. 24. Mark 13. Luk. 21. 1 Tim. 4.1 2 Tim. 3. 2 Pet. 2. and 3. Jude Revelation per totum Yea the Lord reproves the neglect of this duty in the Scribes and Pharisees Matth. 16.1 Exhort Believe the coming of the Lord Jesus Christ The Disciples in the Text believed it and enquired what the sign should be of it they who believe this shall be partakers of the Resurrection Life and Glory 1 Cor. 15.23 where we read first Christ then they that are Christs at his coming the V. Latin hath Qui in adventum ejus crediderunt They who believe in the coming of the Lord Jesus Heb. 9.28 when Christ who is our Life shall appear then shall we appear with him in glory Col. 3.4 2 Tim. 4.8 when he shall appear we may have confidence and not be ashamed before him at his coming 1 Joh. 2.28 When Christ who is our Life shall appear we shall be like him 1 Joh. 3.2 Without the coming of Christ to us we shall never be established and confirmed in Grace Love Mercy c. for 2. Two things there are which must concur to make a perfect habit intention and radication 1. Intention imports the fulness of principles and rules necessary for an habit 2. Radication is the setling and establishing the habit in the soul Thus he who would get the habit and perfection of any Art or Science he must know all the principles and rules belonging to it then he must be setled and grounded in them and they in him and then he hath gotten the habit of the Art The like we may say of any Trade or Handicraft And this is true in the Art of Life which is the true Christianity he who desires to attain unto it and become a perfect Christian it 's necessary that he not only have the word of the beginning of Christ and the Principles of the Doctrine of Christ but that he also go on unto perfection Col. 2.7 Hereby beloved ye perceive what an errour it is that some are blamed for that they teach the Doctrine of Perfection sith as without it a man cannot be a compleat and perfect Christian Yea see their gross absurdity who teach they would have men exact and perfect in every Liberal Art and Science perfect Grammarians Rhetoricians Logicians Arithmeticians Geometricians c. yea they would have every Tradesman perfect in his occupation yea they will allow a man to be a perfect Knave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for a Christian man who professeth that Art of Arts and Science of all Sciences the Christian Life who hath Christ the Wisdom of God and Peace of God and Righteousness of God for his Teacher he must be alwayes a Non-proficient a Dunce an arrant Bungler never a perfect Christian man These two Intention and Radication concurring to the making of a Christian man a man may know all the Principles of Christianity yet still be inconsistent unstable unconstant c. To the stablishing and setling him in the Christian Life the coming of Christ himself is necessary 1 Cor. 5.6 7 8. Who shall confirm you Phil. 3.20.21 whence we look for a Saviour who shall change these our vile bodies and make them like unto his most glorious body Heb. 13.21 Make you perfect in every good work to do his will Col. 2.6 7. As ye have received Jesus Christ the Lord walk in him rooted and grounded through Faith in him 1 Pet. 5.10 And the God of all Grace who hath called you make you perfect strengthen stablish you Sign He that hath this hope viz. that Christ shall appear purifieth himself as Christ is pure 1 Joh. 3.3 Tit. 2.12 13. The Grace of God hath appeared teaching to live righteously godlily and soberly looking for the blessed hope even the coming of our Lord Jesus Christ Means 1 Pet. 13. Gird up the loyns of your mind 1 Thess 5.23 Now the God of Peace sanctifie you throughout in Body Soul and Spirit 3. Question What shall be the sign of the end of the world Hitherto we have the Disciples two first Queries 1. When these things shall be 3. What shall be the sign of his coming 3. The third Querie remains what shall be the sign of the end of the world wherein two things must be explained 1. What world is here meant 2. What is the end of that world the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What world is here meant why are there more worlds than one surely there are for the Apostle tells us That God made not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worlds by his Son Hebr 1.3 because perhaps this Doctrine is not so much taken notice of I shall therefore spend a little time in opening of it and shew 1. That there are more worlds than one 2. I shall enquire of what world the Disciples here speak when they enquire what shall be the sign of the end of the world 1. That there are more Worlds than one there is macrocosmus and microcosmus a greater and lesser World The word here used is sometime turned ages and generations See Notes on Heb. 1.3 In the Disciples Question we have two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Disciples suppose and take for granted That there shall be an end of the World 2. They enquire what shall be the Sign of the end of the world Besides these Worlds which are of God's making the Devil hath also his World of that St. James speaks Chap. 3. and calls it a world of iniquity that 's a world that lies in wickedness 1 Joh. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wicked one or in the Devil surely this is Sathans World not God's See Notes on Heb. 1.3 2. Of which of all these Worlds do the Disciples enquire after the end The word we turn an End is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Consummation or Consumption As the Worlds you have heard are many so the End of the World here enquired after seems not to be one only For whereas the Disciples expected the Coming of the Lord as I shewed in the former point they here enquire after an end of that world which hindred that his Coming and that is 1. The Devil's World consisting in the Dominion of Sathan the Prince of this World 2. The Vanity
〈◊〉 〈◊〉 which the Etymologist understands quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 missi in viam such as are set in the way And thus they who are ready to enter into the wedding Chamber are such as the Lord hath set in the way of his steps Psal 85.13 Righteousness shall go before him and he shall set us in the way of his steps the Vul. Lat. hath paratae i. e. made fit and as we turn it ready Now how are the Virgins made ready or prepared for entrance into the Bride-Chamber It 's a long work and requires many acts which yet may be reduced into two general ones 1. the Law 2. the Ministry of John Baptist Correction Instruction both which are wrought by the divine Light Ephes 4.14 Awake thou that sleepest arise from the dead and Christ shall give thee light which are both together Psal 94.12 Blessed is the man whom thou correctest and instructest out of thy law that thou maist give him rest from the days of adversity This correction the Lord himself works by his Law which is our Schoolmaster unto Christ and polisheth or prepareth and maketh us ready for entrance into his rest 2. the second preparation by John Baptist's Ministry is the Doctrine of Repentance and amendment of Life tending to the same entrance So that we see there must be a preparation a making ready of the Virgins before the meeting of the Bridegroom much work before their entrance in unto the Marriage-feast The fruition of everlasting bliss and happiness is with the Lord the wise Virgin-souls enter into the Wedding-chamber with him they live with him they reign with him they are glorified with him they sit with him in heavenly things they are ever with the Lord. No entrance into Righteousness or Life or Peace or Joy or Glory without him He who is the glory of his people Israel the righteousness 1 Cor. 2. the eternal life 1 Joh. 5. the peace Eph. 2. Hence we may consider how partial is our self-love how full of flattery that we can perswade our selves into a good opinion of our own estate that we shall enter into life with the Lord Jesus yet not die with him that we shall reign with him yet not suffer with him whence note that eternal Life is a state a condition to be entred into wherein really we are not yet entred This may serve for reproof of those fools who are without and unprepared for entrance into the Wedding-chamber as their empty Lamps their Garments of the old Man evidently declare them yet so fancyful they are so full of imagination that they think themselves within the Marriage-room These go not in with the Bridegroom through the door of mortification they climb up some other way Joh. 10. But let us from their Example be exhorted to prepare our selves that we may be found worthy to enter with our Lord into his Rest And the door was shut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The event of the Bridegrooms coming is joyful to the wise Virgins they enter into the Bride-chamber where they are secure the door being shut sad unto the foolish who come and petition but too late and are excluded so that for the security of the wise the door is shut Ye remember the 12 first Verses of this Chapter are wholly the Protasis or Proposition of a Parable without any Reddition at all to it except only in the 13. Verse It 's left therefore to us to enquire what 's here meant by the door and what by the shutting of the door What a door is we may understand by the uses of it as to keep some things or persons within or without to open and shut to let in and let out it 's the common passage in and out of the house By the door here is meant the entrance into the Kingdom of God which is the mercy of God in Christ and Faith in him for so Christ calls himself the door Joh. 10.7 9. and Faith is called the door Act. 14.27 whence it is that Christ and Faith his Name and Faith in his Name are taken promiscuously one for other Gal. 3. 1 Cor. 13.5 Examine your selves whether ye be in the faith know ye not that Jesus Christ is in you except ye be reprobates So Act. 3.16 They also who preach Christ or preach the Faith have a door opened to them such a door Paul had at Ephesus 1 Cor. 16.9 and he intreats the Colossians to pray that a like door may be opened to him Col. 4 3 4. Through this door he went in to the Thessalonians 1 Thess 1.9 2. This door which is Christ and Faith in him is opened by the Lord when he enclines the Ear or enlightens the Understanding and perswades the Heart to admit and receive the word of Faith and thus Faith is said to be the gift of God Act. 10.43 Ephes 2.8 and thus the Lord opens the door of Faith Act. 14.26 3. This door of Faith is also opened by the assenting of our Judgment and consenting of our Wills unto the divine Truth reveiled unto us by the word of Faith and Preachers of it And thus that which is in the former respect called the gift of God in this latter regard is the duty of man which the Lord requires of him as Rev. 3.20 Behold I stand at the door and knock Thus the Lord Jesus may be said to knock by the Word of his Grace and his Ministers the Publishers of it when he manifests himself unto his Believers and obedient ones Joh. 14. Thus the door is opened by the Lord perswading and the man yielding and consenting as Esay 50.5 The Lord God opened mine ear and I was not rebellious 4. The door which is Christ and Faith in him is here said to be shut It is not here said who shut it but that will not be hard to understand now we know who opened it though the shutting of the door be in an inverse order For 1. The Lord reveils his word 2. He opens our ears and hearts whereby we may hear consent and obey So the Lord opened the heart of Lydia Act. 16. But in shutting the door it is otherwise for God speaks once and twice ofttimes and man regards it not Job 33. yea man he opposeth the word of God and shuts his heart against it contradicts and blasphemes it when the man thus shuts the door of his heart against the Lord and the word of his Grace it is just with the Lord to yield such a one up to a mind void of judgment and to open the door of Faith to such as are disposed by Gods preventing Grace thereunto Act. 13.46 Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken unto you but seing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the gentiles So also Esay 6.9 see Gods judgments for disobedience Hence we learn that they are worthy to
with all the fulness of God Observ 6. Every Servant of the Lord is by profession in his progress proficiency going on from one degree of goodness unto another the servant is said to have i. e. use well and to be constant in that use they are alwayes in motu 1 Thess 4.1 to walk and please God is to abound more and more in so doing The Use hence is for Reprehension of those presumptuous havers who because they have or think they have much of their Masters goods they despise and neglect all but themselves as if they had all and others nothing at all what a world there is of such at this day who think their own party only in our Lord and Masters house and that all others are without that they only have all their Masters Talents among them and all other people are naked poor and miserable And this is the rather abservable because there being at this day many divided Judgments and many several Parties who yet every one flatter themselves that they are the only peculiar people of the Lord and all the rest are of the world and so appropriate God himself and all his goods gifts and graces unto themselves Does not the Apostle tell us That there is one God one Faith one Baptism one Lord and Father of all c. But saith he To every one of us is given Grace It is true there is but one Lord but that one Lord does not appropriate himself to any one of the divided Parties but to every one of the Believers is given Grace for grace The God of all Grace dispences his goods in different measure according to different abilities Mat. 25. and he gives generally to every one without respect of persons as being of such or such a ones Church and therefore Job told his friends who were just of these mens growth surely ye are the people though that he spake Ironically Mysticé What the Servants have is said to be their Masters goods and such as he more especially accounts such which cannot therefore be only outward and temporal but principally inward and spiritual and therefore our Lord saith That his Kingdom is not of this world and therefore he accounts not the wealth of this world among his proper goods but rather in regard of these he is said to have been poor Saul whose Kingdom was of the foregoing world he spake what was figurative and typical concerning the Kingdom of Christ Can the Son of Jesse give you c. Luk. 16.12 And if ye have not been faithful in that which is another mans who will give you that which is your own What then are our Lords five principal inward and spiritual Talents 1. Simplicity in Christ such as was in Abel who is a breathing toward the God of Life The second Talent is the work of the Law discovering sin and death Rom. 7. and discovering also righteousness and life for so the righteousness of God is witnessed by the Law and the Prophets This was prefigured by Seth which signifies a positive Law he hath good correspondence with Enoch the first Prophet and preacher of Righteousness as Noah was the last before the flood All the Prophets are descanters upon the preaching of the Law The third Talent is the Grace of God which brings salvation unto all men Tit. 2. and calls and invites men unto repentance as John Baptist who is and signifies the Grace of the Lord. The fourth Talent is Faith in the Lord Jesus Christ which is the gift of God Eph. 2. The fifth and last Talent is the Communion with Christ according to the flesh in a lowly meek and suffering spirit but weak according to which it is said He was crucified in weakness and we are then weak in him or with him He who hath but one Talent hath the simplicity of Abel He who hath two Talents hath the work of the Law and Prophets figured by Seth as Abraham told the rich man in hell that his Brethren had Moses and the Prophets To every one of these who hath i. e. improves any one or more of these Talents more shall be given unto him for so they who are simple concerning evil Rom. 16.19 I would have you wise unto that which is good and simple or harmless concerning evil to such I say who wall on thus in their simplicity the Law of the Lord is given Psal 19.7 The Law or Doctrine of the Lord is perfect restoring the soul the testimony of the Lord is sure making wise the simple and Psal 119.130 The entrance of thy word giveth light it giveth understanding unto the simple Now unto every one who hath the Law of the Lord and Faith to improve the work of the Law written in his heart the grace and gift of repentance is given unto him according to Mal. 4.4 Remember the Law of Moses my servant unto such the Lord promises Elijah the Prophet vers 5. i. e. John the Baptist the voice of God the Father crying in the wilderness even in the wildered heart of man thus the Law and the Prophets are until John And unto every one who hath and useth well this gift of God this grace of the Lord John unto every one who seeth this burning and shining light Mat. 11. and willingly walketh in that light and hears this voice of the Father bringing forth fruit worthy amendment of life unto him is given Faith in the Love of God for so saith our Lord Joh. 6. Every one that heareth and learneth of the Father cometh i. e. believeth in me Lastly every believer ought to shew forth his Faith by his works so to improve his belief according to Titus 3.8 This is a saying of Faith and these things I will that thou constantly affirm that they who have believed in God be careful in maintaining good works which are good and profitable unto men so serving God with a good conscience who gave himself for us vers 14. That he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Now unto such believers and obedient ones is given that Talent Christ that mystery which hath been hid from Ages and Col. 1.26 27. yea unto such Believers it is given to know the mysteries of the Kingdom of God These are his houshold Servants yea his friends unto whom he reveils his mysteries or secrets Joh. 15. These receive Christ according to the flesh and unto these Christ is given he mans himself with them in a lowly self-denying meek patient suffering way For unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake so Rom. 5 1 2 3. Therefore being justified or purified by Faith throughly cleansed we have peace with God through our Lord Jesus Christ by whom also we have access by Faith into this Grace wherein we stand and rejoyce in hope of the Glory of God and not only so but we
good it may be better and more free unto good being under the command and doctrine of another especially if it be justa servitus than if it were left unto it self in which case that of Job is true 11.12 For empty or vain men would be wise though man be born like a wild asses colt Thus God is most free and he who is fully born of God nor can he sin because he is born of God 1 Joh. 3.9 and 5.18 Thus Laban had no power nor just freedom to hurt Jacob or if he had hurt him it had been from a false freedom from license or opportunity not from freedom or true liberty The Magistrate hath no power to hurt an innocent man or if he hurt him it is not according to his office nor according to the rule of true freedom given him of God and Christ which can do nothing against the Truth but for the Truth 2 Cor. 13.8 and 10. This is a fredom according to which the free-men are servants as David Act. 13. Psal 71.18 and Jesus Christ who is Lord of all Act. 10.36 and so most free He took upon him the form of a servant yea this is a freedom according to which the meanest servant may be a free-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 39.9 so 1 Cor. 7.21 Art thou called being a servant care not for it but if thou mayst be made free use it rather for he that is called in the Lord being a servant is the Lords free-man likewise also he that is called being feee is Christ's servant This Example of suffering the Lord propounds unto the imitation of all men he said unto his Disciples that he should be killed and injoyns them silence till his Resurrection But he said unto all if any man will come after me let him deny himself c. That this we may do our Master teaches all men two Lessons self-denial and taking up the cross Observ 1. We have here a Justification of our Lord in all his commands reproofs and threatnings and withal a discovery of the gross misunderstanding of men for when any dehortation is made from any sin or exhortation to any grace and righteousness what 's commonly said this cannot be done in this life if God give me grace as when temptations to wrath envy pride covetousness gluttony drunkenness lasciviousness arise in us Col. 3. and we are dehorted from these men commonly pitty their corrupt self and that they may enjoy it they say its impossible or if God would give me grace whereas his grace that brings salvation to all men hath appeared to all men teaching us to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world and our Lord injyons these to all men Judge in your selves Brethren would a wise and merciful King prohibit and forbid his Subjects who he knew they could not avoid or command what he knew they could not perform and shall we entertain such hard thoughts of our Lord Jesus Christ who hath all power and knows well what he hath imparted to every man when he saith by his Apostle put off concerning the former conversation the old man Mortifie your earthly members let him that stole steal no more When the Lord in this and many other Scriptures testifies his will plainly propounds himself an example for our imitation in self-denyal and bearing the Cross and gives power and strength for the effecting his Will for the word of the Cross is the power of God 1 Cor. 1. directing us to denyal of our selves and taking up the Cross surely he expects our obedience thereunto as when the Apostle saith put off the old man there is a power in the Word of the Cross our old man is crucified with Christ Rom. 6. In all these God is justified and the man who will not make use of these means is inexcusable though he perish for ever in his disobedience Observ 2. These two Duties are propounded by our Lord as means to become followers and Disciples of Jesus Christ so that whoever denys not himself his evil affections and lusts his false and corrupt reasoning he cannot be a disciple and follower of Jesus Christ Let them consider this who say they are and think themselves to be good Christians and yet follow the bent and inclinations of their own lusts How can these be what they pretend to be how can they be disciples and followers of Jesus Christ unless they use the means to become such Will they obtain the end without the use of the means and especially such means as are most necessary and have their adequate measure from the end Hence the Apostle saith They that are Christs have crucified the flesh with the affections and lusts they have done it already it is a condition most necessary whereby to become a follower and disciple of Jesus Christ which yet is not so to be understood as exclusive for as well those who are disciples as those who yet are not must bear the Cross by reason of the quotidianae incursiones the daily onsets of Satan and his lusts fighting against the soul in those especially who are disciples and followers of Christ for St. Paul saith He was crucified with Christ Gal. 2.20 But alas how far are we estranged from this Duty our Lord invites to self-denyal and when was there more self-seeking Our Lord calls us to humility and meekness to learn of him for he is lowly and meek and yet what strife is there among us who should be the richest who should be the greatest Yet hence it appears to our great conviction from the Lords invitation here that every man that will may be a follower of Jesus Christ Deut. 30.13 14. The word is very nigh unto thee in thy mouth and in thy heart that thou mayst do it Vse 1. Hence is for reproof of an unwilling and untoward sort of people who have no heart no lust no will to follow the Lord Jesus but are rather false accusers of the most merciful God as if he hinder'd them in their obedience or were wanting unto them O if God would give them grace what they would then do Does not the Lord as hath been shewn invite every one If any man be willing does not this suppose that the man may be willing and may come after him and deny himself if he will Otherwise consider how unreasonable men make the most wise and righteous God to reason as elsewhere so especially in Matth. 25. Come ye blessed of my Father inherit the kingdom prepared for you from the beginning of the world I was hungry and ye fed me c. Was this think we thank-worthy they could not but do so Thus well done thou good and faithful servant enter into thy Masters joy why so ye followed me but ye had no will to follow me ye were forced to it How much more noble is the willing and free service which the Lord requires of us and invites
and Christ stand in opposition one to other so that he who will come unto Christ must deny himself renounce himself take up his cross crucifie his flesh with the affections and lusts for there is no agreement between Christ and Belial 2 Cor. 6. Repreh That dangerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and disorder in this doctrine concerning self-denial and taking up the Cross and following the Lord Jesus it 's placed in the last place and left to us to do by way of thanksgiving or thankfulness whereas we see our Lord propounds it to the multitude as the first lesson they should learn and practise but the common way is first to know a mans misery secondly his deliverance from it by Christ dying for us whereby he is justified thirdly thanksgiving for that deliverance Self-denial and taking up the Cross and renouncing all ungodliness c. are every where in Scripture so evident that the Devil himself if he would make a body of Divinity he would not leave holiness out but these men have put it in a place that the Devil himself could not have chosen one more to his advantage for when men believe that they are already delivered from their enemies the world the flesh and the Devil and are already justified and saved from their sins will they be forward to repent them of their sins by way of thankfulness will they then think we cut off the offending foot or hand c. such thankfulness so expressed would be very rare but even like unto fidlers and begging strangers that are sometimes but troublesome guests so c. 2. Those hence are to be reproved who think it Religion enough to be Orthodox to hold true Principles and Opinions as if it did suffice herein only to follow our Lord who think the way wherein to follow our Lord consists in tenents without the life 3. They who would pretend to follow the Lord Jesus yet deny not themselves nor take not up their Cross daily Men have soon done with hard duties they take a great deal of pains in self-denial and taking up the Cross and consider not that it 's a daily duty but self-seeking returns the sin returns and oftentimes the latter end is worse than the beginning see examples of this kind some because they have gotten a step or two before others in the way of life Rom. 12.16 become wise in their own conceits the like we read of Vzziah 2 Chron. 26.16 When he was strong his heart was lifted up to his destruction Nay we may say the same of others who have made greater proficiency in Religion than these had done yet self-seeking gets in and endangers the ravelling all they have done Hezechiah when he had attained to so great Grace how was his heart lifted up 2. Exhortation unto that which is our daily duty let it be our argument and subject by our experience in the process of this duty to treat upon it in this our day in this part of the day of our life which yet remains Hitherto I have spoken of this Text or of these words in themselves The words are now to be handled according to their reference unto the former In the 18th verse our Lord requires of his Disciples whom the multitude said he was to which in the 19th verse they answer according to different judgements and in the 20th verse he enquires whom they say he was to whom they answer by St. Peter the Christ of God whom he chargeth to reveil that to no man and gives for reason that the Son of man should be rejected by the Elders and High Priests and Scribes and be killed and the third day to be raised from the dead The reason of this is 1. This he spake to his Disciples for their satisfaction to prevent the scandal and offence which might come upon them by his death 2. And that his hardened and blinded enemies might proceed in their malice and ignorance to do that which God by them had determined to be done for the salvation of men Observ 1. The Lord spake mysteries secrets unto his Disciples which he would not have made known to all men because not qualified but what was of publick concernment and belonged to all men he said unto all If any man will come after me let him deny himself c. whence note we ought to learn to distinguish what and to whom we speak The conjectures of the multitude concerning Christ though otherwise erroneous yet were all honourable some that he was John the Baptist others that he was a Prophet or more than a Prophet or that he was Elias who prefigured the same John the Baptist a zealous Prophet that he was a Prophet of the old ones raised from the dead suppose Elisha who was endued with a double spirit of Elijah and had miraculously fed a multitude as our Lord had done though far short of the Lord Jesus as types alwayes fall short of the truth typified and in all these there was truth for our Lord Jesus was that great Prophet that was to come that great Grace of the Lord which is John that true Elijah God the Lord that true Elisha God the Saviour And so ought we to demean our selves that though we ought to pass through good report and evil report we may gain by our holy conversation a good report among them that are without that they may say no evil of us justly but only good as the multitudes said of our Lord though they knew him not that he was John the Baptist or Elias or one of the old Prophets A word of Consolation to the weak but yet willing follower of Jesus Christ the spirit indeed is willing though the flesh be weak I say persist in that good will 1 Joh. 5.4 For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith But alas I find my self too weak to withstand my lusts to deny them too weak to bear the Cross against so strong temptations pray unto the Lord for Divine Power for Divine Virtue for strength from above for patience that through faith and patience we may inherit the promise Let us be exhorted therefore to come after the Lord Jesus Christ to follow him in his way this is the old way wherein all the holy Men and Saints of God have walked even from the beginning Jeremiah implyes it was hidden and lost in his time and therefore he exhorts the people to seek it Jer. 6. and our Lord tells us that few there are that find it and much fewer that walk in it our Lord saith of Abraham that he would teach it his Children to walk in his wayes to do justice and judgement for our invitation hereunto our Lord will go before us and behind us Isa 51. and 58. follow the example of our Lord Phil. 2. Let the same mind be in us 1 Pet. 4. Forasmuch as Christ hath suffered in the flesh arm your selves
Despisers ought to fear wonder and perish Exhort 1. O Beloved let not this heavy crime be charged upon us Let not us be despisers Exhort 2. Let us prize and esteem love and honour and highly value so great grace Let us believe the promise of remission of sin and justification from all things See Notes on Zephany 1.7 This is the Lords main design Vers 40. Beware therefore lest that come upon you which is spoken of in the Prophets Behold ye despisers and wonder and perish For I work a work which you shall in no wise believe though a man declare it unto you Hitherto we have heard the Gospel tydings on the right hand Now follow the tydings of the Gospel on the left hand for the Gospel brings both as we shall hear anon In the words we have the Apostles warning of a danger to the people of Antioch wherein are two things 1. The Object the danger it self 2. The caveat or warning of it The Object is set down generally and particularly 1. Generally that which is written in the Prophets 2. Particularly wherein we have a preface to a judgement and the judgement it self 1. The the preface wherein is a compellation despisers and preparation of them to heed the judgement Behold wonder and perish 2. The judgement it self with the event of it The peoples unbelief of the judgement Both here and elsewhere as Prov. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth afflicteth correcteth Heb. 12.6 Isai 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women shall rule over them which Aquila reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and extortioners Isai 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associate your selves which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know ye Hos 13.14 V. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death I will be thy death which the Septuagint and St. Paul 1 Cor. 15.55 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death where is thy victory and divers the like where we may admire the wisdom of the holy Ghost and fulness of the Word whereof the same Spirit is the Author which speaks so different sences under one form of words more particularly in the Text. The Prophet Habbakkuk 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Paul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put both together and they import thus much that at the preaching the great grace of God among the Gentiles there will be among them despisers false Accusers and Apostates So that this Scripture is intended not only for the Jews but for the Gentiles also first then come we to the first interpretion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers Hierom. reads in one edition Calumniatores false Accusers in another declinantes we must speak something to every one of these for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbakkuk is very large and may signifie them all 1. Despisers here note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.10 The manifold wisdom of God Habbak 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Aquila Symmac Calde Paraph. Theodotion but the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether of these are the true Some say the former but then the other had been false which St. Paul follows in the Text. I answer they are both true and intended by the holy Spirit whence we note the fulness of the holy Scriptures Despisers of what what did they or would they despise What else but that great that notable grace of God The remission or putting away of sin the justification from all things through faith in Jesus Christ. Despiciency and neglect of so great Grace must needs be a very great sin whether we consider the thing despised or the persons either despised or despising 1. The thing despised remission of sins justification from sin salvation it self See Notes on Heb. 2.2 3. who look down upon these things as below them The Apostle foresaw that all his Auditors would not entertain the Gospel though the most gracious Message that ever was brought to the Sons of Men that they would not only be Swine but even Dogs and Wolves If they have despised you if they have kept my saying they will keep yours also Matth. 10.24 The least sin even a neglect of the great Grace Heb. 2.3 draws on judgement how much more contempt and despiciency of it It shall be easier for Sodom and Gomorrah for such not only judge and declare themselves unworthy of the Grace offered but deservedly continue under the former wrath The wrath of God abides upon them and by their ingratitude they justly inflame God to further vengeance how much more will this judgement fall heavier upon resisters and blasphemers of the Gospel 2 Thess 1.8 9. Act. 7.51 Ye stiff-necked and uncircumcised in heart and ears ye have alwayes resisted the Holy Ghost as your Fathers did so do ye These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also turned Calumniatores Instead of despisers Hierom reads Videbitis calumniatores in one Edition and in another Videbitis declinantes In the former ye shall see Ye false accusers ye who speak evil of God and his wayes and his people In the latter Ye shall see ye decliners they are such as we call Apostates and usually they who despise the great Grace of God they speak evil of God and his wayes and his people and depart from them Such ye find divers of that people to whom the Apostle spake the words of this Text vers 45. 1. They were Calumniatores false accusers such speak evil of God and that 1. Either directly as they who curse and blaspheme his Name speak evil of his wayes Act. 19.9 Slander the footsteps of his anointed Mockers who say where is the promise of his coming 2 Pet. 3. Or 2. Indirectly and so they who live in their sins yet flatter themselves as if the most holy God were their God these slander the Lord and falsly accuse him as if he were like unto them Psal 50. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are turned Declinantes Apostates and Revolters from the Lord. There are two great Leaders c. See Notes on Zeph. 1.5 6. It 's a metaphor taken from military affairs Observ 1. Militia est vita hominis the life of man is a warfare Observ 2. There are true Apostates revolters from God and the victorious Faith Observ 3. Men who hear the Gospel if they keep not a strict watch backslide Observ 4. The duty of Gods people is a constant following after him Observ 5. The ground of all our Divisions for Vnio is the ground of all good Binio the ground of all evil 2. The advice the Prophet Habbakkuk and the Apostle from him gives is most serious and emphatical and the judgement to be denounced 1. Most remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold see observe it so as nothing more 2. Most stupendious a judgement to be wondered at see behold and wonder at this judgement 3. Such as if duly considered will make a man vanish and come to nothing 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 the word is in regard of all his contrary thoughts and opinions and conceivings in regard of his high mind and great pride of his knowledge as the Apostle confesseth Rom. 7.9 I was alive without the Law once He thought he lived the life of God and that all had been well with him but when the Commandment came sin revived and I died The Church of Laodicea thought her self rich Rev. 3.17 O how seasonable is this admonition in regard of the present evil world for the world was never so wise in their own eyes We know that we have all knowledge 1 Cor. 8. yet indeed never were men more foolish the world was never more secure of their own salvation never more safe in their own opinion never more at rest in their own spirits when yet indeed they were never in more peril and jeopardy for when they say peace then suddain destruction comes upon them 1. This therefore justly reproves all those who flatter themselves into an imaginary happiness See Notes on Heb. 2.2 3. 2. Who believe not the Gospel of Salvation remission of sins and justification from all things through faith in Jesus Christ. This we read often blamed in the Jews ib. 3. Who neglect and despise the great Grace of God ibidem 4. Who despise and neglect the great Grace of God for a toy and trifle c. ibid. God works a work in our dayes So here I work a work in your dayes What work is that The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth sometimes a work sometimes the reward or wages for the work done Job 7.2 The work here understood is a work of judgement as appears Habbak 1. which is the reward of disobedience This work God works per se by himself or per alium by another 1. By himself withdrawing his presence from disobedient and unbelieving men and women and departing from them in everlasting displeasure as Hos 9.12 Wo also unto them when I depart from them 2. God works his work of judgement per alium by another for quod quisque per alium facit id ipse facit Now this other by whom God works is either the sinner himself as when he gives men over unto a reprobate mind and to their own hearts lusts as Psal 81.12 2. That other is Satan himself and wicked men his agents and instruments Now Satan renders them either absolute beasts and makes them wallow as brute beasts in the mire of voluptuousness and sensuality whose God is their belly Phil. 3. or renders them like himself in pride or envy for as God is love so the Devil is envy Acts 13. O thou enemy of all righteousness child of the Devil or else he makes them arrant earth-worms who mind earthly things Phil. 3. Observ 1. What we have according to the Greek Interpreters I work a work in your dayes Hierom reads Quia factum est in diebus vestris out of Symmachus Opus fiet in diebus vestris and the Hebrew Text will bear both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This variety of reading proves that of the Wise Man to be true Eccles 1.9 10. The thing that hath been it is that which shall be and 3.15 That which hath been is now and that which is to be hath already been and God requireth that which is past for so the different Translations import all the parts of time our Translation I work a work Hierom factum est Symmachus fiet Observ 2. This also implies that our God is not prone to works of wrath and judgement fiet and factum the which hath been done and shall be done without mention who doth it and therefore when he proceeds to judgement it 's called indeed his Act but his strange Act Isa 28.21 implying that he doth not afflict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly or with his heart Lam. 3.33 Yet Observ 3. God is not all Mercy Nor doth he work only his work of Mercy among the Children of Men in that greatest display of his goodness Exod. Observ 4. The space and continuance of Mans life is described not by Ages or Years but only by Dayes c. See Notes on Heb. 1. Observ 5. Every man hath his share his part of these dayes Observ 6. Gods work of judgement goes on throughout all Ages and is present with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I work a work Observ 7. All punishment of unbelief and contempt of the Gospel is not wholly deferred until the life to come although then there be the accomplishment of endless misery to disobedient souls where the worm dieth not and the fire it not quenched But as the eternal life and happiness is begun and in good measure befalls believers and obedient ones within the compass of this life so the eternal death and misery in great measure and some fearful kinds of it are executed on men even in this life also Accordingly our Lord tells the Jews Joh. 8. Ye shall see me no more but die in your sins Thus ye read the Lord departing from his Temple Ezech. 8.10 and so he departs from the unbelieving and disobedient soul and leaves it in an hell upon earth O the distress that comes upon such a soul when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormenter and as God departs from him he sinks deeper into sin and the Devil gets farther hold of them and makes them his children as our Lord saith to the Jews Joh. 8. Ye are of your father the devil if such they be at the first how much more at the last when he makes them seven times more the children of hell than before and finisheth his work upon them and makes them up compleat vessels of wrath and eternal destruction 1. The reason is considerable from the demerit and sin of unbelieving and disobedient men as it is implyed in Psal 81.11 12. Rom. 1.28 2. The justice and constancy of God in his works of providence for whatsoever God doth is for ever 3. From the justice of God upon the unbelief and disobedience of men for as men believe not the commands of God and the great Grace of remission of sins and justification so it is just with God that they should not believe the punishment of their unbelief and disobedience Axiom 6. That work many will not believe although a man declare it unto them Reason From self-love and a strong inclination in the will unto sin for as men are strongly inclined to any iniquity so have they a strong perswasion that no evil will come upon it quae nolumus difficulter credimus Thus on the contrary belief proceeds from the will for when men are well perswaded and affected to the truth of the Gospel and what it requires of them they are apt to believe the promises of help and reward that are made thereunto Observ 1. Unbelief of men proceeds not from meer want of warning from God but from their own hardening themselves against it for although it be
how is the man dead unto sin upon the coming of the Commandments it seems he is not for we find him afterward heartily complaining that he was sold under sin vers 14. that sin became exceeding sinful in him vers 23. that sin dwelt in him and that he was brought into captivity unto the law of sin vers 23. For answer to this doubt it will be worth your labour to distinguish between the person who is the man here dead unto sin and the sin it self mortified killed and dead in the man and to the man for the man may be dead to the sin yet may not the sin be dead to the man This is not my distinction for ye shall find the Scripture will warrant us so to distinguish Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death What then was sin dead in so many of them as were baptized into Jesus Christ Surely no for vers 11. Reckon ye yourselves dead unto sin And vers 12. Let not sin reign in your mortal body c. neither yield ye your members as instruments of unrighteousness unto sin c. Dead therefore they were unto sin but sin was not dead unto them or in them They were dead unto sin c. 1. In regard of affection they hated it abhorred it shun'd it and detested it 2. In regard of profession they professed so much in their Baptism they were baptized into the death of sin represented unto us by the death of Christ with hope to arise unto newness of life and the life eternal in the general Resurrection And thus we understand the Apostle 1 Cor. 15.29 What shall they do who are baptized for the dead if the dead rise not which some would understand as if it had been a custom to be baptized for those in Purgatory for the up-holding of that and other Popish Tenents they are wont to feign customs which never were out of places of Scripture hard to be understood Whereas the Scripture sounds thus What do they who are baptized for dead men professing themselves dead unto sin in hope of the Resurrection unto the new and the everlasting life if the dead rise not For as many as are baptized into Jesus Christ are baptized into his death and if we be planted into the likeness of his death we shall be also in the likeness of his Resurrection Thus they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They were crucified in affections and profession yet were not their affections and lusts crucified unto them for vers 26. Let us not be desirous of vain glory provoking one another envying one another while there were desires of vain glory envy and emulation stirring in them though they might be crucified unto those desires in that they yielded not unto them yet were not these desires and lusts crucified unto them Ye read this distinction more plainly Col. 2.20 and 3.3 Ye are dead dead in your affection and desire unto sin ye have no lust unto it Dead by your profession being baptized into Christ's death Col. 2. But was sin was lust dead unto them See I pray vers 5. Mortifie your members which are upon the earth that which is dead cannot be mortified if these had been dead what need had they to be mortified Therefore since the Apostle exhorts them to mortifie their lusts surely their lusts were not dead though they were dead unto their lusts When sin is crucified killed mortified and dead unto the man as well as the man is crucified and dead unto sin Then the Apostle varieth his phrase as Gal. 6.14 he speaks of himself The world saith he is crucified unto me and I unto the world The Reason of this appears from the Nature of Gods Law The Law is enmity against the Sin and as enemies bear a mortal and deadly hatred one against another so are the Law and Sin disposed for it becomes a killing letter unto him 2 Cor. 3.6 and what the Law cannot effect against the Sin too strong it works upon the man and as it followeth in the next words to the Text that which was ordained to the life of the man proves his death And in this sence we understand Deut. 32.36 The Lord shall judge his people and repent him when he seeth that their power is gone Then saith he I kill and make alive vers 39. For rectum is index sui obliqui it s like a straight line The Law discovers the sin as one contrary manifests another contraria contrariis elucescunt black appears the more black if discovered by white and the contrary darkness the more and greater if discovered by the light è contra Sin therefore and righteousness being discovered in their colours the beauty and comeliness of the one the deformity and ugliness of the other will easily appear and beget a true estimate in the man which confesseth a love unto the Law of righteousness and an hatred of the sin and discrimen honestorum turpium power to discover things that differ Phil. and consequently an aversness and aversation from the one and an inclination and love unto the other Observ 1. Hence we may discover a mistake of great consequence proceeding only from an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double signification of the word death and dead For 1. Whereas of old prayers were wont to be made for those who were dead unto their sins that they might have strength against them Hence proceeded that yet lasting controversie touching prayers for the dead which the Papists urge exceedingly in behalf of those who are in Purgatory most what we are outwardly minded and that what we read or hear we are apt to understand only of outward things Most true it is that these poor afflicted souls to whom the Law comes and in whom sin revives they are in Purgatory as appears throughout this Chapter where they struggle against sin but are not able to resist unto blood striving against sin as the Apostle speaks to the Hebrews as yet in this state Heb. 12.4 And therefore the man in the Text crys out Wretched man that I am who shall deliver me from the body of this death presently it followeth I thank my God through Jesus Christ Which in the Vulgar Latin is Gratia Dei per Jesum Christum and the most Ancient English Manuscript turns it the grace of God through Jesus Christ For this Grace and Peace the Apostle prays almost in every one of his Epistles The soul hath sin exceeding sinful like an evil spirit raised in it which it hath no power to lay no strength at all against it only it is dead unto the motions of it Hereupon the Apostle prayeth for grace and strength against so potent an enemy thus 1 Cor. 1.3 and 2 Cor. 1.2 Gal. 1.3 More specially Col. 1.2 Having prayed for grace in general vers 9.10 11. he prays for the special grace in knowledge wisdom
his mouth saith he as honey for sweetness Chap. 3.3 With what terror to the disobeyers of it Zach. 5.2 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flying roll interpreted the Curse that goeth over the face of the whole earth for every one that stealeth and every one that sweareth shall be cut off yea a flying roll Mal. 3.5 or a swift witness against the Sorcerers who bewitch men that they obey not the truth against the adulterers who make friendship with this evil world against false swearers and against those that oppress the hireling in his wages the widow and the fatherless and turn aside the stranger from his right and fear not me saith the Lord of Hosts Object I bind it up faithfully I guild it I lay it up safely what should I do more I read them repeat them and have not the Letters now done their errand No not till thou hast done thy duty what they require of thee Is this all the love thou bearest unto thine husband what canst thou endure to keep at such a distance from thy husband to live from him True it is there is delight in reading and believing the words of truth the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost Rom. 15.13 But is this all the comfort thou takest from thy husbands letters That chaste Matron was not content with this Nil mihi rescribas attamen ipse veni Write back to me my dear no more But come thy self and love me more Dost thou think that the Lord wrote his Word only to be read heard repeated c. would any husband think himself respected sufficiently by his wife that should do no more Doth not a loving wife above all these desire her husbands company There is a joy proceeds from believing so from hope we rejoyce in hope of the glory of God but this falls far short of the joy proceeding from fruition When wilt thou come unto me I will walk in my house with a perfect heart Psal 101.2 O with what ardent desire did the ancient holy ones of God pray for the presence of the Bridegroom O that thou wouldest rend the heavens and come down Isai 64.1 He was the desire of all Nations Hag. 2.7 But he is come already Is he come to thee if not to thee what though he were come to all the world surely he is not yet come to thee the mountains are not yet melted at his presence surely thou hast not yet done the great things required in his Letters therefore 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory But vers 13. Gird up your loins c. for the grace that is to be brought unto you at the revelation of Jesus Christ 2 Cor. 4.10 11. Alwayes bearing about in our bodies the dyings of our Lord Jesus Christ Coloss 3.4 When Christ who is our life shall appear then shall we also appear before him in glory Tit. 2.12 13. The grace of God hath appeared teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world looking for the blessed hope and the coming of our Lord Jesus Christ 1 Joh. 1.2 Unto such the life is manifested 2.28 Abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming and 3.2 3 4. Ye know that when he shall appear ye shall be like unto him for we shall see him as he is This this is the high mark of the Christian Calling reading and hearing and repeating the love-letter and fasting and receiving in remembrance of him These are all excellent means but still the Bridegroom is absent Consol Call ye this an argument of God's love unto us that he writes his Law unto us The Letter of the Law kills us 2 Cor. 3. and is it an argument of the love of God unto us that he kills us Truly yes I have hewn them by my Prophets I have slain them by the words of my mouth Hos 6.5 Happy they who were so slain As Dracoes Laws were written in blood No the Lord kills the sin or our lust and appetite unto sin he kills not the man but his lust Happy they who are so slain He kills that he may make alive But the Law causeth wrath Whose wrath doth the Law work God's wrath or mans surely not Gods for the Law is the will of God and Gods own will cannot work wrath in God surely then it must be the mans wrath that the Law worketh when the man lusts to evil and the Law prohibits that evil then the Law crosseth his will becomes his enemy and provokes him to wrath when therefore the Law restrains the man from doing what he would he becomes offended and angry with the Law And so long is the Law his enemy till the man have a good will to the righteousness witnessed by the Law and that he himself through faith have a desire to the good then he is no longer under the Law but under Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are accounted at a strange thing an enemy The word is indeed rendered by the Septuagint by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Text by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all strange too strange indeed Luther's Translation and that of the Low Dutch turns it Kettery that 's Heresie Diodati interprets it a thing belonging not unto them 1. See how deeply t is possible a people may degenerate profundè peccaverunt corruperunt se Isai 31. Hos 9.9 They account the Law a strange thing Exod. 5.2 I know not the Lord and vers 9. Let them not regard vain words Nay the people of God knew not the Law of their God Hilkiah the Priest found the Book of the Law 2 King 22. No marvel Pharaoh knew not when Hophni and Phineas knew not the Lord 1 Sam. 2.12 They proceed from evil to evil and know not me saith the Lord Jer. 9. Paul preaching these great things was held a setter forth of strange Gods Act. 17. Yet marvel not is' t not so with us Avenge not your selves do good to them that hate you c. The doctrine is good but the man that judgeth it is proud or envious or covetous c. he turns not from his iniquity and so understands not God's Truth Dan. 9.13 To boggle and stumble at Divine Truth contained in Scripture what is it but to discover our own ignorance or perverseness or both so Coverdale turns the Text. Though I shew them my Law never so often yet they count it strange Doctrine and so certain all men do and will do till they practise it till they live it 2. Sin estrangeth man from his God and the knowledge of his Laws and therefore whilst we are yet strangers it is no argument that this or that
and such as supported those that lived the like life worthy of the Gospel of Jesus Christ It is the grace of the Gospel only that can enable us to learn that lesson of the Wise Man Remove anger from thy heart and put away evil from thy flesh Eccles 11.10 Observ 2. Where God exerciseth some of his Saints with penury and want he in his providence stirs up some or other either near or in remote places to pity and relieve their wants as he did the widow of Sarepta and the Shunamite and here the Macedonians and Achaians Observ 3. Mercy and Bounty ought as well to be communicated unto the absent as present as well to those who ask us not as to those who crave our help as well to those afar off as those who are near and therefore this kind of Bounty is compared to sowing seed Psal 112. 2 Cor. 9. He hath dispersed and scattered abroad c. Now the Sower goes out to sow his Seed c. See Notes on Psal 112.9 And therefore Alms-giving in the Low Dutch is called handreichinge a reaching out the hand to help others And an Old Dutch Translation useth the word here gemein handreichinge a common stretching or reaching out the hand to the help and relief of the poor Saints Such relief the Philippians reached to St. Paul as he testifieth of them Phil. 4 10-19 Observ 4. This points us to the most acceptable principle by which our living Faith works in this Communication even our Love and good will So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth and thus the Syriack Martin Luther the Low Dutch and Miles Coverdale render the word here Sutably hereunto the Apostle 2 Cor. 9.7 The Lord loves a chearful giver yea this good will and chearfulness is better than the deed it self without it if our Apostle reason right 2 Cor. 8.10 See Notes on Gen. 12. Repreh 1. Those who communicate only good words toward the necessities of the poor Saints as if a few comfortable phrases out of the Scripture and a few good wishes could supply their needs James tells us the contrary Jam. 2.15 16. If a brother or sister be naked and destitute of daily food and one of you say warm your selves c. notwithstanding ye give them not those things that are needfull for the body what helpeth it Repreh 2. The dead Faith of too many at this day who yet would be accounted believers and true Christians they pretend much strength in their hand of Faith to lay hold and assure themselves of Christ and Salvation by him but as for doing good being rich in good works ready to distribute and being ready to communicate to these duties their hand of Faith is altogether dry and withered Exhort 1. To become Saints truly such We have a powerful motive here from the great care of them taken by God and good men Psal 34.9 10. O fear the Lord ye his Saints for there is no want to them that fear him The young Lions shall suffer hunger but they which seek the Lord shall want nothing that is good When the Decree of Ahasuerus issued forth in favour of the Jews many of the people of the Land became Jews for the fear of the Jews fell upon them Esth 8.17 And since Religion hath been in fashion and obtained favour what a world of people are turned Jews i. e. Professors so the word Jew signifieth O let not the Pharisaical profession and pretence of Saintship be so powerfull with us as the real practice of true Sanctity if we think it good to appear good how much better is it really to be good Exhort 2. Be pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye willing to make some Contribution some Communication to the poor of the Saints in Savoy Nay as I understand we need not read the words partitively the poor of the Saints but the poor Saints they are all poor And poor they are because they are Saints because they are dedicated and consecrated unto God therefore they are plundered and spoiled they are poor impoverished Saints There are a sort of rambling lazy grudging runnagate poor to whom yet we must shew mercy we must make some Contribution I confess they are some of them but poor Saints poor they are and we ought to extend our Charity even unto them Si non homini humanitati They are of our own flesh and we must not hide our selves from those who are of our own flesh how much less from those who are of our own Spirit humble meek patient c. As we then have opportunity we must do good unto all men even to unbelievers God is good unto them gives them rain from heaven and fruitful seasons and fills their hearts with food and gladness And surely we ought to be followers of God and do good even to such unbelievers they are of Gods great houshold how much more then should we be good to the houshold of Faith Gal. 6.10 These of all other are most thankful to God 2 Cor. 9.13 they are best able among all men to recompence us and do us good with good counsels strong consolation powerful prayers c. and these are the better sort of good things which are more communicable than Gold or Silver or any outward Treasure Bonum quo communius eo melius These are the poor Saints at Jerusalem a people that fear God here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable people yet live among those who are enemies unto peace here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have heard their Necessity let us hear our Duty The Duty is called by most honourable names it 's called Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See Notes on Psal 112. Rom. 12.13 Distributing to the necessity of the Saints To do good and communicate forget not Hebr. 13.16 This doing good requires it self for it is a more blessed thing to give than to receive Act. 20. and the greatest good redounds unto our selves Mark what a requital is promised 1 Tim. 6.17 18 19. Mean time what we give to the poor Saints we lend unto the Lord what we have we are but stewards of it And it 's required of a steward that he be faithful And the unjust steward will teach us a lesson to make us friends of the unrighteous Mammon We have a REMEMBRANCER of these things every one in his own heart if we will listen to him it may be our own case we may as well want the help of those of Savoy as they of Savoy now want our help And therefore Remember them that are in bonds as bound with them and them who suffer adversity as being your selves also in the body Yea our Lord and theirs will remember such bounty Psal 41.1 2. Blessed is he who considereth the poor and needy c. Yea he will remember it when we have forgotten it The King of Saints will take it as done to himself which is done to the least of his brethren Mat.
in the Letter and outward part thereof Our Lord tells his Disciples That except their righteousness exceed the righteousness of the Scribes and Pharisees they shall by no means enter into the kingdom of heaven How could they exceed their Righteousness but by their obedience unto the spiritual Law of God Observ 4. The Preacher may preach and all in vain the Sacraments may be administred and yet in vain Jesus Christ may be set forth evidently before mens eyes crucified in them and all in vain After all is done it 's possible men may not obey the Truth and then all this labour is lost How often have Christians received the holy Communion yet have they not shewn forth the Lords death in dying to any one sin which yet is the end the principal end of this holy Sacrament Yea the end of all our coming to Church the end of all our reading hearing all our fasting humiliation receiving the holy Sacrament it is our obedience Yea the end of all Christs Humiliation Christs humbling himself to the death the painful lingering infamous accursed death of the Cross it is our obedience that the same obedient mind might be in us which was also in Christ Jesus who humbled himself c. Observ 5. Men are then said not to obey the Truth when they follow not when they imitate not the actions and passions dyings and sufferings of the Lord Jesus Thus Jesus Christ was manifest in the flesh This even the Devil knew and confessed But every spirit that confesseth that Jesus Christ is come in the flesh is of God That he is come in thy flesh and mine and formed in us for so the word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Jesus Christ bare our sins in his body on the tree that we being dead unto sin should live unto righteousness 1 Pet. 2.24 And forasmuch as Christ hath suffered in the flesh arm your selves with the same How is that For he that hath suffered in the flesh hath ceased from sin 1 Pet. 4.1 2. So 1 Cor. 15.17 If Christ be not raised your faith is vain ye are yet in your sins How does that follow The same Apostle tells us Rom. 8. If we dye with him we believe that we shall also live with him For the following of Christ in his Resurrection is rising from the death of sin unto the life of Righteousness And thus Christ dyed for our sins that we might also dye to them and rose again for our justification that we might arise unto Righteousness and a new Life So that if Christ be not risen and we with him we are yet in our sins and this is that which by some is called motus antitypi Axom 4. Some or other had bewitched the Galatians that they did not obey the truth The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence is derived the Latin word fascino which signifies either to bewitch or to envy and both may very well fit this place of Scripture 1. To envy and so the Apostle may expostulate with them what Jew yet in the state of servants hath envyed you the liberty of sons 2. Or who hath bewitched you who hath so cast a mist before your eyes who hath so dazled your sight with deceptio visus that ye think ye see what ye see not or cannot see that which is visible and easie to be seen for so no doubt the evil one being the prince of the air can make the Species and Images of things appear which really and truly are not and so intervert and turn aside the Images of things which are that to some they do not appear For if we consider him who bewitches them viz. the grand impostor the Devil we shall find that he according to the Degree of that Divine Power manifested or put forth in men by the Father Son and Spirit he also puts forth his power of darkness to oppose it for as there is the holy Trinity in the Divinity so is there also an infernal trinity in the Devils nature a father of lyes a son of perdition and a spirit of error As therefore when Moses came into Egypt the father of lyes sent forth Jannes and Jambres which withstood Moses So when the Lord Jesus sent forth his Disciples and Apostles to preach the Gospel of Christ crucified then the Devil sent forth Barjesus Act. 13.6 who transforms himself as if he were Jesus the Son of God to oppose them and therefore he is called Barjesus the son of Jesus For as Jesus the Son of God saves his people from their sins Matth. 1. So Barjesus this son of the Devil as he is called endeavours to delude and save the people from grace and righteousness vers 8. Observ 1. That the Lord is not the cause of our disobedience either by any antecedent Decree or by any present instinct nor motion inclining us unto sin O no the Wiseman warns us that we should not say or think so Ecclus 15.11 12. Say not thou it is through the Lord that I fell away for thou oughtest not to do the things that he hateth Say not thou he caused me to err for he hath no need of the sinful man No doubt were he the cause he would not reprove he would not punish eternally the disobedient souls Observ 2. Disobedience is a kind of witchery Samuel saith as much in so many words Rebellion is as the sin of witchcraft 1 Sam. 15.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Text which signifies to envy and to bewitch And the Wiseman tells us That by the envy of the Devil sin entred into the world The Devil himself is the grand Sorcerer by this envy of him also iniquity the great witch the old witch she came into the world So the Wiseman tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the witching of naughtiness or wickedness Wisd 4.12 This grand Sorcerer hath also his Ministers who are great Inchanters of the people 2 Cor. 11.4 Sometimes these bewitch the multitude with their doctrine as there are some plausible doctrines which bewitch Christians that they do not obey the truth such is that which would perswade us 1. That the Law of God belongs not unto those that are in Christ then if no law no transgression 2. That God sees no sin in his people where yet sin is to be seen Psal 50.21 22. 3. That Christ hath done all things already to our hands and left us nothing to do but believe it Matth. 7.21 4. That as soon as we have begun to do well there 's no fear of falling away when the Apostle faith Let him that thinks he stands take heed lest he fall 5. That sin cannot be subdued no not by Christ in us while we live here when yet faith is the victory that overcomes the world 1 Joh. 5.4 Phil. 4.13 I can do all through Christ who strengthneth me These and such as these are obligamenta magica magical tyes which bind men from walking in
them he might seem to put off the nature of a Father he falls a condoling with them and pitying of them and entreating them I beseech you be as I am for I am as you are ye have not injured me at all c. and in the Text My little children of whom I travel in birth again c. The words are part of a Preface to a new Argument beginning at vers 21. rending to the raising up of those children from their fall and setting them upon their feet again They contain in them 1. A Compellation wherein the Apostle insinuates his most tender indulgence toward them My little children 2. A profession wherein he testifieth his fatherly care or if you will rather his motherly labour and pains for them of whom I travel in birth c. We may resolve the words into these several Truths or Doctrines 1. The Galatians and all such younglings in the Faith as they were are little children of their spiritual Fathers 2. Christ was to be formed in them 3. The Apostle travelled in birth that Christ might be formed in them 4. He travelled in birth again of them that Christ might be formed in them 5. He travelled in birth again of them until Christ was formed in them 1. The Galatians and all such younglings in the Faith are little children of their spiritual Fathers The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here fitly turned little children imports a double notion for it involves a reference unto elder years and unto Parents The Galatians and all such younglings in the Faith in both respects are little children Let not the oldest man or woman if but a youngling in Grace think it much thus to be called a little child 'T was the fault of Nicodemus Joh. 3. That he marvelled he must be born again What says he Must a man that is now grown old re-enter his mothers womb and be born again that 's strange But our Saviour takes him up roundly for it Art thou a master in Israel saith he and knowest not these things what not these Principles of Religion Marvel not that I said unto you ye must be born again for there is a twofold birth according to the Flesh and Spirit and therefore by consequence there must be two sorts of Children 1. One born according to the Flesh 2. The other born according to the Spirit 1. The one born of bloods and of the will of Man 2. The other of the Spirit and of the will of God The latter sort are here meant when we say the Galatians and all such younglings in the Faith as they were are little Children which that ye may the better understand ye must know that as there are three certain and distinct periods or steps of age in the life of a Natural Man Childhood Youth and Old Age in like manner in our Spiritual Life in Christ there is a Childhood a Youth and an Old Age also a Child of a few dayes a Young Man of more and an Old Man that 's full of dayes And these three are considerable both 1. In Christ himself and 2. In believers conformed unto him And in Christ himself there are three distinct measures degrees or ages as shadowed in types and signified by the Prophets in the Old Testament so more perspicuously related in the New 1. Isaac and Jeremy saith Origen were types of his Childhood 2. Of his Youth Joshuah and that Young Man with the Virgin Isa 62.5 that is Christ with the Church saith St. Hierom. 3. Joshuah and David typified his perfect Age saith Origen and St. Austin But the Prophet speaks more plainly Isa 9.6 when 1. He calls him a Child and a Son that 's his first Age 2. And the second is his Youth the Age fit for Rule and Action The Government shall be upon his shoulder 3. The third and last is his Age of Wisdom his old or perfect Age his Name shall be called Wonderful Counsellour the Mighty God the Everlasting Father the Prince of Peace These shadows were cleared and this and such like prophecies fulfilled when Christ came in the flesh for ye may observe the same growth in Christ according to the Spirit from Infancy to Youth and from Youth to Old and perfect Age even then when he was but a Child according to the flesh so saith St. Ambrose Et in pueritia est quaedam venerabilis morum superstes Nay St. Luke speaks more plainly Luk. 2 40-52 the Child Jesus that 's his first age he grew and waxed strong that 's the second and the third is he was filled with wisdom and the grace of God was upon him The like at vers 52. The Child Jesus increased in wisdom and stature or youth for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and in favour with God and Man Ye have these Ages of Christ distinguished also by St. Paul a childish weakness of Christ 2 Cor. 13.4 and ignorance too undertaken for our sakes saith Origen and proves it applying Jeremiah's speech Jer. 1.6 I am a child and cannot speak unto our Saviour And our Translators as appears by the quotations in the margin were of the same mind ye have a growth also from this infancy and childhood of Christ unto ripeness of Age observed by St. Paul Ephes 4.13 Now such as ye have heard Christ is in himself such is he also unto us and all believers and such are we and all believers in him for the Prophet who called him a Child and a Son and said the government should be on his shoulder that his name should be called wonderful Counsellour the Mighty God the Everlasting Father the Prince of Peace The same saith also that he should be a Child born to us and a Son given to us and that his name should be called Emmanuel i. e. as Matthew Interprets God with us Now we read not any where in the New Testament that Christs Name was called either Emmanuel or Wonderful or Counsellour or any of the rest which follow in his most just and Royal Title The Reason is because the name of Christ and the nature of Christ are to be understood as one and the same thing and to be called thus or thus according to the Hebrew Idiom is to be such Christ therefore is to some of us young believers a Child born to us and we children to him and babes in him babes in Christ 1 Cor. 3. to others he is grown up as the young Man with the Virgin Isa 62. Isa 55.4 and they young young men in him 1 Joh. 2.13 to some a Governour ruling in their hearts Col. 3.15 and they Ruling with God Hos 11.12 In some he is Wonderful and they in him Psal 67.36 Mighty in some 2 Cor. 13.3 and they mighty in him Phil. 4.13 and so of the rest for according to one or more of these three Ages Christ may be said to be formed in every believer Thus much saith the Wise Man Wisd 7.27 That wisdom that is
effect of Righteousness is quietness and assurance for ever Esa 32. And my joy shall no man take from you Joh. 16. Will you see these altogether ye have them Esa 66. where the Prophet hath spoken of the same forming and birth of Christ vers 7 8 9. presently annexeth the peace and the joy of it vers 10 11 12. Will ye see a brief discription of it It is Rom. 14.17 The kingdom of God is righteousness peace and joy And thus at length ye have heard wherein consists the forming of Christ in the Saints both according to youth and according to old age I will briefly name the causes of this forming and fashioning of Christ in the Saints and so end with application of all unto our selves The causes are considerable in regard of God and our selves 1. In respect of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some Divines but rather as faciamus hominem import that the whole Trinity was imployed in the making of the greater and lesser World Even so in the forming of Christ in the Saints which as the Apostle intimates was typified by the Creation of the World 2 Cor. 4.6 All the persons of the Trinity are taken up These are the Creators which the Wiseman bids us remember for the word is plural in the Original Eccles 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember thy Creators in the days of thy youth for according to the oeconomy and administration of these kingdoms observed by Irenaeus God the Father begets these Children Deut. 32.8 And having promised to send the Son unto them accordingly he sends him and by his Law draws them unto him Joh. 6. And thus my father worketh hitherto saith the Son unto him Joh. 5.17 Now the Son comes forth attended by these Children given and brought unto him by his Father and offering them again unto his Father saith Cyril with these words Behold I and the children which God hath given me Esa 8.18 which the Apostle quotes and applys expresly unto the Fathers bringing of Children unto the Son Heb. 2.13 And in these the Son perfects the work which his Father gave him to do Joh. 17.4 For they grow up unto him in all things from babes unto young men and so forth unto old and perfect men Eph. 4. This growth the Father and Son effect by the outward ministration of the Word and inward operation of the Spirit For as the Sun and a man beget a man as the Philosopher speaks so God and the Minister beget the form of the New Man in us whence the Minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Coworker or workman together with God and the Father also of the Saints begotten by his Ministry for as wicked men are the sons of Men and of the Devil for in so many words the sons of Eli were sons of Belial 1 Sam. 3. and our Saviour tells the ungodly Jews That he knew they were Abrahams seed Yet saith he ye are of your father the devil So on the contrary the Children of God are also Children of the Minister For St. Paul calls Onesimus Phil. 10. and Timothy his sons 1 Cor. 4.17 and saith he begat all the Corinthians through the Gospel That 's the seed whereof these Children are begotten for they are not born again of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever This holy Seed is enlivened and quickned by the inward operation of the Spirit of God Zach. 4.6 which moves upon the Seed in this New Creation and forming of Christ in us as it once moved upon the confused seed of the world in the Old Creation And like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that formative power in the womb it forms and fashions Christ in these little Children And as in the forming of an Embryo in the Womb the first form is first abolished and then another introduced And as we put out of the wax the old impression of the seal before we seal it anew So also in the forming of Christ in these Children the precedent form is wrought out and they wrought unto an inconformity with the world Rom. 12.2 And as obedient children they do not form or fashion themselves according to the former lusts in their ignorance 1 Pet. 1.14 And as he is holy which calleth them So are they holy also in all manner of conversation 1 Pet. 1.15 These are the causes of this information of this forming of Christ in us in respect of God The causes in respect of the Saints themselves are Faith in Christ and imitation of Christ 1. Faith in Christ is so necessary to the forming of him in the Saints that these two phrases the Saints to be in the Faith and Christ to be in the Saints are taken for one and the same Examine your selves whether ye be in the Faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the forming of him in us for he is the example we must follow the pattern and copy which we must take out and draw to life in us For we all behold as in a mirrour or looking-glass the glory of the Lord with open face So the most ancient authorized English Translations have it and are changed into the same similitude or image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Nay Beloved This imitation of Christ is of such absolute necessity that all the Faith in the world which worthily we highly prize yet all of it without the following of Christ in love and other graces it 's meerly vain and to no purpose Insomuch as he that could remove the highest mountains of his sins yet grew not up in Charity he is nothing 1 Cor. 13. Nay which may seem strange he that hath obtained like precious Faith with the Apostles themselves if he grow not up into Christ unto a perfect man in all other virtues and graces also all his Faith is dead no more a true faith than the carcase of a man 's a man He that lacketh these things saith the Apostle 2 Pet. 1. that is virtue knowledge temperance patience godliness brotherly kindness charity he that lacks these is blind manu tentans feeling with his hand of faith after Christ like the blind Sodomites at Lots door And this St. Peter speaks to those who had obtained like precious Faith with himself and the rest of the Apostles I beseech ye consider the place well 2 Pet. 1.1.9 And that this imitation hath a necessity upon it as well medii as praecepti appears by vers 11. of that Chapter If ye do these thing ye shall never fall for so an entrance shall be ministred abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ I have done with the causes I promised you an application and I 'l be very brief
vessel is filled full of something 4. We are all esteemed empty and void until we be filled by Jesus Christ for though we be filled or full of such fruits as we think good yet if we fail either in the Principle or in the end if we bring them not forth from the true Stock Jesus Christ and to the true end the glory of our God we are accounted empty of good fruits the Apostle speaks home to both Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ to the glory and praise of God That emptiness and voidness which the Lord discovers Gen. 1.2 The earth was empty and void The same he plainly discovers in the very same words Jer. 4.23 In vain and empty men who have not the Spirit of God I beheld the earth and behold it was void without form c. and this he declares to be the cause of his peoples misery as questionless it is of ours vers 19-23 Thus Job 11. Vain and empty man would be wise though he be born like a wild Ass Colt As we are accounted empty for want of the true Principle so for want of the true end Hos 10.1 Israel is an empty Vine he brings forth fruit to himself he brings forth fruit yet he is empty yea and so must be reputed while he brings forth fruit to himself until he bring forth fruit unto God Rom. 7.4 5. The best kind of filling is with the Holy Spirit of Jesus Christ c. 6. Observe the truth of the Spirits filling us which by Divines is called Spiritus Inhabitans And the Apostle Rom. 8.11 If the Spirit of him who raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you which is the rather to be observed because some of the Ancients as Basil and others are wont to interpret filling and fulness of the Holy Spirit often mentioned in Scripture to be understood not of the Spirit apart but only of the Charismata the gifts and graces of the Spirit contrary to a most certain Rule Ens dependens for if the Spirit of the Lord fill the whole earth how much more the Divine Man contrary to the express testimonies of the Word The Word of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.5 Tit. 3.5 6. God the Father according to his Mercy hath saved us by the washing of Regeneration and by the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour 7. Observe Gods faithfulness and truth in performing his great Promise Ephes 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fulfill all things It is a good Rule which the Ancients followed in their Expositions of the holy Scripture that if the same word or phrase in the Original would admit of many or more than one signification and all were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Analogy of Faith agreeing with the rest of Gods Word all significations might have their use And the Reason is of weight for if some one signification were admitted and the rest excluded which are as well consonant unto the rest of Gods Word there might be danger by reason of our weak and corrupt understanding lest that very sence which the Holy Ghost principally intended might be neglected and another not so proper made choice of which errour lest we run into I shall remember ye of diverse significations which this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affords us which the Holy Ghost makes use of often in the New Testament 1. By it the Greek Interpreters turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill or fulfil 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to end or put an end unto 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pacifie 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to satiate or satisfie 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finish or make perfect Of the first I spake in part before Christ ascended that he might fill all things with his spirit Our Translators put another word in the Margin which is to fulfil There is a truth in this as well as the former as also in all the following sences so that all these are Divine Truths Christ ascended that he might 1. fulfil 2. put an end unto 3. pacifie 4. satiate or satisfie and 5. make perfect all things I shall through Gods assistance and your patience speak somewhat of every one of these 1. Of the first Doctrinally 2. Of the rest by way of Application 1. Christ ascended that he might fulfil all things i. e. Omnia quae de illo prophetantur saith Anselm but that is too strait a Gloss for this place The Scripture may be said to be fulfilled diverse wayes but more properly to our purpose 1. When that which was commanded in the Law is fulfilled 2. When that which was foretold by the Prophets is accomplished 3. when that which was promised is performed 4. When that which was typified and shadowed out in a figure is made good by the antitype and truth of it Now Christ ascended that he might fulfil all things all these wayes 1. He fulfilled the Law Matth. 5.17 He came not to destroy the Law but to fulfil it 2. He accomplished all the prophecies which went before of him it were too large a discourse to shew the accomplishment of all prophecies in Christ See our Lords testimony Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me 3 He fulfilled the Promises for all the Promises of God in him are Yea and in him Amen unto the glory of God by us 2 Cor. 1.20 4. He fulfilled all the types and figures Col. 2.16 17. Let no man condemn ye in meat or in drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ for the Law was given by Moses but Grace and Truth came by Jesus Christ Grace for the fulfilling of the Moral Law and Truth for the fulfilling of the Ceremonial Law Joh. 1.17 The Reason why Christ fulfills all things is considerable 1. In regard of the things to be fulfilled And 2. In regard of the fulfillers of them And 3. In respect of those to whom they are fulfilled 1. The things to be fulfilled are the Holy Scriptures especially the Judgements Prophecies Promises and Types all which aim at their accomplishment which is their end and that is Christ 1 Cor. 15.24 for whereas one jot and one tittle must not pass from the Law till all be fulfilled Mat. 5.18 1. Therefore of the Law Christ is the end of the Law for Righteousness Rom. 10.4 2. In regard of the fulfilling and accomplishment of Prophecies Promises and Types 1. 'T is for the glory of Divine prescience and foreknowledge of God when
latter part wherein the Text is scituate ye have diverse Exhortations General to all orders of men Chap. 3. and vers 5. to vers 21. Special unto the three certain combinations of persons which make up a complete houshold from Chap. 5. vers 22. to Chap. 6. vers 9. Thus having like a wise experienced General set every one in his rank and order he then arms them and us by them 1. Generally with all Christian Graces in this Text and especially Christian valour and fortitude 2. Specially with weapons for our Christian warfare vers 11. and so on The words are the beginning of a Military Oration wherein the Apostle Exhorts the Ephesians and us unto strength in Christ and his Graces more specially to fortitude and courage I shall put them both together and so the point is That we ought to be strong in the Lord and the power of his might Wherein we must enquire 1. What is meant by these phrases 1. To be strong in the Lord 2. The power of his might 1. To be strong in the Lord is to be confirmed settled strengthened in the Grace of the Lord Jesus Christ as in Faith Hope Love Humility Meekness Temperance c. For our better understanding of this we must know That this phrase which the Apostle here hath to be strong in the Lord 2 Tim. 2.1 he varieth thus be strong in the Grace which is in Christ Jesus Now what Grace is that We should wrong that treasury of all Graces if we should so limit and stint it as to interpret it of some one Grace for since in Christ all fulness dwells Col. 1.19 which Col. 2.9 ye have it interpreted all the fulness of the Godhead dwells in him bodily Since God is the God of all Grace the fulness of all Graces must dwell in the Lord Jesus Christ Hence it is that Jesus Christ is called Faith 2 Cor. 13.5 Examine your selves whether c. what is first called Faith is presently called Christ so Gal. 3.23 24. before Faith came vers 23. which is called Christ vers 24. Col. 2.7 built up in him i. e. Christ and established in the Faith 2. Christ is Hope Christ in you the hope of Glory Col. 1.27 and 1 Tim. 1.1 Jesus Christ which is our Hope 3. Christ is Love Col. 1.13 He hath translated us into the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Christ is Peace He is our Peace Ephes 2.14 He is the Way the Truth and the Life He is the Wisdom Righteousness and Power of God the Rest of Life He is the Eternal Life Now what is meant by being strong in him The Philosopher tells us of Two things which make to the accomplishment of an habit Intention and Radication 1. Intention notes the fulness of all things belonging to the habit 2. Radication is the confirmation of it They speak like Philosophers if we speak like Christians Two things answerable unto these are required to our being strong in the Lord. 1. The receiving of these Graces in Christ 2. The rooting our selves in these Graces 1. The receiving of these Graces and Virtues of the Divine Nature imparted unto us Ephes 2.6 He hath raised us up together and made us sit together in heavenly things in Christ that in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ 2. The confirmation and establishing of our selves in these Graces and Virtues ye have vers 20. of â—hat Chapter Ye are built upon the foundation of the Apostles and Prophets Jesus Christ being the chief Corner-stone We have both together Col. 2.5 Though I be absent in the flesh yet am I with you in the Spirit joying and beholding your Order and the stedfastness of you Faith Faith there 's the Grace received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stedfastness there 's the confirmation of it Then vers 6 7. he exhorts them to the progress herein As ye have received Christ Jesus the Lord so walk in him there 's the fulness of all Grace then followeth the Radication and Confirmation in him Rooted and built up in him and established in the Faith Thus Aquinas 1ª 2 ae q. 61. ar 4. c. tells us of a two-fold Fortitude General and Special 1. General Fortitude is such a disposition of the mind whereby it is confirmed and established in that which is according to the Word of God and right Reason renewed according thereunto against all the assaults of passions whatsoever and this Fortitude settles every Grace and Virtue in the Soul 2. The Special Fortitude 2. What is the power of his might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and might seem to be taken one for the other but being put together as here and elsewhere there seems to be some difference however it 's commonly said that Ephes 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's an Hebraism or a manner of expression proper to the Hebrew Language Yet I doubt not but the Holy Ghost aims at an higher matter than words and phrases I conceive therefore that howsoever these words seem to be taken promiscuously yet when they come together as here and elsewhere they have this difference that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes might or power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vehemency or intensness of the power for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth Thus Jabin and Sisera oppressed the Children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so mightily grew the Word of God Act. 19.20 Thus the Syriack word here usey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth elsewhere valdè and vehementèr vehemently and the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we may here understand the phrase and the whole point thus That we ought to be setled rooted stabished in the Lord Jesus Christ the fulness of his Godhead the riches of his Grace all the Graces and Virtues of his Divine Nature especially his Power and Might and that in the Vehemency Intenseness and Forcibleness of it By all which it appears that the Apostle speaks not here of any bodily strength or force but of that Robur fidei spei c. See ante in Conc. coram Rege The Sword of the Spirit which is the Word of God Nor doth this hinder the lawful use of the outward and material Sword no more than it excludes the Magistrate from being a Christian or a Christian Magistrate The Apostles words are undeniable Rom. 13.4 He is the Minister of God to thee for good but if thou do that which is evil be afraid for he bears not the Sword in vain for he is the Minister of God the avenger to execute wrath upon him that doth evil Reason See Conc. ut supra Observ 1. Now since there are so potent enemies against us both as spiritual and as spiritual wickednes
Graces live and grow in us Does there not rather grow up instead of these anger wrath malice hatred envy pride covetousness ambition and such like briars and thorns and ill weeds which are not of our heavenly fathers planting Nay may it not be feared it may be said of some here which the Lord saith to his Prophet Ezechiel This people cometh and sits before thee as my people and they hear thy words the words of Christ patience but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness Ezech. 33.31 'T is in their Shop in their Counting house in their Ware-house or perhaps at Sea Or may not that be feared which befel our Saviour while he was discoursing of his passion and who should betray him his Auditors reasoned among themselves who should be the greatest O Beloved are these the fruits of Christ's sufferings Is this the travel of his soul Is this to be dead to be crucified with Christ Is this to take up the cross daily and to follow him Nay is it not rather to tread under foot the Son of God Is it not rather to crucifie the Son of God afresh and put him to an open shame for the earth that drinks in the rain and brings forth such thorns and briars as these are is rejected and nigh unto a curse whose end is to be burned But Beloved we are perswaded better things of you and such as accompany salvation though we thus speak I hope we rather in humility obedience and self-denyal take up our cross daily and follow Christ our Lord down this lowest step of his humiliation Which that we may the better do let us count it all joy when we fall into manifold temptations as knowing that the tryal of our faith worketh patience and if patience have her perfect work we shall be perfect and entire wanting nothing For this end let us hearken to the word of Christ's patience that Word of Power which wind and sea obey which breaks all waves and billows of temptation Scriptum est silenced the Devil himself That word of the kingdom according to which if we suffer with him we shall reign with him 1 Cor. 1.24 Let us build upon this Word as upon a Rock and neither winds of lying spirits or false doctrines nor flouds of temptation shall ever be able to move us Let us bind our sacrifice our daily sacrifice with cords of holy purposes and strong settled resolutions unto the horns of the Altar unto the strength of Christ's Patience And let us now my Brethren take the Prophets and Apostles and all the holy men of God for an example of suffering affliction and patience and let us be followers of them who through faith and patience obtained the promises Ye have heard not only of the faith but also of the patience of faithful Abraham that after he had patiently endured he obtained the promises Ye have heard of the patience of Moses that he esteemed the reproach of Christ greater riches than the treasures of Egypt Ye have heard of the patience of Job and seen the end or reward of the Lord. Ye have heard of the patience of Peter that he was a witness of the suffering of Christ and of the glory to be reveiled Ye have heard of the patience of St. Paul that he undervalued all things for the knowledge of Christ crucified for which he had suffered the loss of all things that he might know the fellowship of Christ's suffering and be made conformable unto his death Ye have heard of the patience of other Saints of God for the same afflictions saith St. Peter are accomplished in all our brethren that are in the world for they have all passed through the narrow way they have all entred into life through this strait gate they have all endured this fiery tryal they have all suffered these pangs of death they have all born the Cross and been crucified with Christ We have now heard of the humility obedience and patience of Jesus Christ who humbled himself and became obedient unto the death even the death of the cross We account them happy that have suffered saith St. James so 't is in the Greek the Latin and old English unhappy we if we do not suffer with them Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the cross despised the shame and is set down at the right-hand of God Heb. 12.1 and 2. For consider him who endured such contradiction of sinners against himself lest ye be weary and faint in your mind In all our afflictions he is afflicted and in that he hath suffered being tempted he is able to succour us also that are tempted And let us pray as those have done who have been crucified with him Lord remember us now thou art come into thy Kingdom O Lord we beseech thee deliver our souls By the mystery of thy holy Incarnation by thy holy Nativity and Circumcision by thy Baptism Fasting and Temptation by thine Agony and Bloody sweat by thy Cross and Passion by thy precious Death and Burial good Lord deliver us Now the Lord direct your hearts into the Love of God and the patience of Jesus Christ and the God of patience and all grace who hath called us unto his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you To him be Glory and Dominion for ever and ever Amen NOTES AND OBSERVATIONS UPON PHILIPPIANS IV. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you THe words present us with the end of our meeting The humbling of our selves to seek God for the blessing of peace upon the Treaty to be had between the King and Parliament The God of peace shall be with you As also they discover unto us the only expedient the means only available to invite the God of peace to be present umpire all differences and vouchsafe his blessing of peace unto the Treaty Whatsover things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise think on these things Those things which ye have both learned and heard and
the least temporal blessing to come down from thee the Father of Lights we may thankfully be contented with it receiving it from thy hand as fittest for us as having deserved less as less then the least of all thy mercies Furnish us also with patience in regard of our greatest evils enable us we beseech thee with strength above our evil with wisdom above our strength give us a sensible approbation of thy love unto us by thy presence with us at our sufferings and by thy suffering with us Give us a desire and certain hope of a greater good than these are evils These Graces and whatever else thou knowest more needful for us we beg not for any merits of our own but for his merits who inwardly enables us Christ Jesus To whom with thee O Father and thy holy Spirit our Comforter be rendred all Praise Power Majesty and Dominion the rest of this day and for ever more Amen NOTES AND OBSERVATIONS UPON COLOSSIANS I. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Gospel is come unto you as it is in all the world and bringeth forth fruit and encreaseth as it doth also in you since the day ye heard of it and knew the grace of God in truth WIth singular Wisdom the holy Fathers of old so disposed of the Epistles and Gospels that he that 's well skilled in the order of them may withall know the Beginning Progress and Consummation of the Christian Church and Gods wise and gracious disposing and ordering of the means of Salvation conducing thereunto All contained within the compass of a year which now drawing towards an end which they call Tempus peregrinationis it draws on with it the Consummation of the the Church which consists in the coming in of the fulness of the Gentiles and the conversion and salvation of the Jews Both which are foretold by St. Paul Rom. 11.25 26. That the fulness of the Gentiles shall come in and so all Israel shall be saved For the effecting of both The Gospel of the kingdom must be preached in all the world for a witness to all nations and then the end cometh according to our Saviours prediction Matth. 24.14 The present Epistle and Gospel together with that which goes before and that which next followeth concerneth the preaching of the Gospel to the Colossians in special and generally to all the world and the Fruit of the Gospel so preached in both The Gospel according to St. Hierom Rabanus St. Anselm and others concerneth the conversion of the Jews unto the Faith of Christ In the Epistle which reacheth from the third to the twelfth verse of the first Chapter our Apostle 1. Partly gives thanks unto God for the three Theological Virtues Faith Hope and Charity begun in the Colossians which he demonstrates from their causes from vers 3. to vers 9.2 Partly he prays unto God for their confirmation in these and other Graces from vers 9. to the end of the Epistle This Text is a member of the first part containing in it the cause of their Faith Hope and Love And they are of two sorts 1. The Gospel coming unto them and bringing forth fruits and encreasing in them as it came into the world and brought forth fruit in the world 2. The Colossians hearing and acknowledging the grace of God in truth And these two causes are the two parts of this Text. For our more orderly proceeding in the handling thereof we may resolve it into these several truths 1. The Gospel came to the Colossians as it came to all the world 2. It brought forth fruit and encreased in all the world as it did among the Colossians 3. Thus fruitful it was and thus it encreased from the day they first heard and knew the grace of God in truth 1. The Gospel came to the Colossians The Gospel in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in prophane Authors signifieth Glad Tydings of good news and the Sacrifice they offered at the hearing of them and the reward given to him that brought good tydings In Scripture the Gospel is taken both 1. For the Subject of these Good Tydings namely that inward power and vertue of Christ in the flesh prevailing against the power of sin according to that of the Apostle Rom. 1. The Gospel is the power of God unto Salvation and 1 Thess 1. And 2. The publishing and declaring the Glad Tydings of this power The Prophets in the Old Testament used a very significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Flesh as often as they spake of the preaching of Grace by Christ A word comprehending not only the argument and matter of good news viz. Christ in the flesh but the publishing and declaring of it This double signification of the Gospel is manifest in that it 's called the Gospel of the Kingdom Mat. 24. Now the Kingdom of God is within us Luke 17.21 as the preaching testifying and declaring of it is without us Thus Grace and peace which are both inward are used for the Gospel John 1. The Law was given by Moses but Grace and peace came by Jesus Christ The testifying of that Grace it is without us I have received the Ministry of the Lord Jesus to testifie the Gospel of the Grace of God Acts 20.24 Thus there is the power of the Gospel and the word of the Gospel 1 Cor. 4.20 An hidden Mystery and secret of the Gospel and a divulging or making that Mystery or secret known Eph. 6.19 And in both those sences the Gospel may be said to come For the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well to be present as to come and that signification of being present is more proper unto spiritual things which are then said to come when they appear to be So God is said to have come unto Moses when he appeared unto him Exod. 19. And Christ is said to come in the flesh 1 John 4.2 when he appears in the flesh for the word may indifferently bear either sence And therefore S. Paul instead of what we turn coming saith expresly God is made manifest in the flesh 1 Tim. 3. ult Thus that we turn the coming of the Son of man and the coming of the Lord may be as well translated the presence of the Son of man or of the Lord Matth. 24. 2 Thess 2. besides other places And the reason is Spiritual things they have neither figure nor name nor motion nor any such like circumstance of their own and therefore if any such spiritual thing be revealed to us who can fancy nothing without such circumstances most necessary it is that they borrow such thereby to represent themselves unto us so that the power of God unto Salvation which we call the Gospel may be said to come unto a people when it appears and is present with them and in them because this term of coming being a kind of local motion which
have known some extremely austere and strict in keeping under their own bodies in Lent but when that is done they have let them loose all the year after But our Apostle hath taught us another Lesson 1 Cor. 15. where having largely proved our Lords Resurrection concludes and infers from thence in the last Verse of that long Chapter Therefore my beloved brethren be ye stedfast and unmoveable always abounding in the work of the Lord for as much as ye know that your labour is not in vain in the Lord. And it is a godly Prayer which ye heard this day That Almighty God who through his only begotten Son Jesus Christ hath overcome death and opened unto us the gate of everlasting life He would grant that as by his special grace preventing us He puts in our minds good desires so by his continual help we may bring the same to good effect through Jesus Christ our Lord. 3. Lastly This makes exceedingly for the consolation of the poor dejected soul which dyes with Christ that it may live with him Alas I am brought very low The sorrows of death compass me about and the powers of Hell get hold upon me I find trouble and sorrow Poor Soul 'T is true No chastisement for the present seems joyous but grievous Heb. 12.11 Nevertheless afterward it yields the peaceable fruit of righteousness unto them who are exercised thereby Wherefore know thine own happiness Blessed Soul Thou art now following thy Lord unto his Cross thou art now to be made conformable unto his death that thou mayst be made conformable unto his Resurrection thou art now passing through that narrow way entring and crowding through that strait gate enduring that fiery tryal Thou art now in thy labours and throws of child-bearing Thou art now suffering the pangs of death and the pains of hell But despair not it is our Lords comparison proper for his purpose Joh. 16.21 When the Disciples disputed of our Saviours speech Yet a little while c. A woman when she is in travel saith our Lord she hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world And ye now therefore have sorrow saith he But I will see you again and your heart shall rejoyce and your joy no man taketh from you This was long before prophesied of viz. that disconsolate and forlorn estate Jer. 30.5 We have heard a voice of trembling of fear and not of peace Ask ye now and see whether a man doth travel with child Wherefore do I see every man with his hands on his loyns as a woman in travel and all faces are turned into paleness Alas for that day is great so that none is like it It is even the time of Jacobs trouble but he shall be saved out of it for it shall come to pass that day that I will break his yoke from off thy neck and will burst thy bond and strangers shall no more serve themselves of him But they shall serve the Lord their God and David their king whom I will raise up unto them They shall obey the Messiah the Son of David their king whom God shall raise up unto them So the Chaldee Paraphrast So that the obtaining of this joy depends upon the bearing of his sorrow The obtaining of the Crown depends upon the bearing of the Cross He that endures temptations when he is tryed he shall receive the crown of life saith St. James that life depends upon this death If we dye with him we shall live with him The Glorious Resurrection which thou hopest for depends upon the enduring of thy present shame if we suffer with him we shall be glorified with him This is the Furnace of Humiliation wherein the Gold is tryed and acceptable men come forth vessels of Honour meet for their masters use O but my sins my manifold my mighty sins are a burden too heavy a burden for me to bear As thy sins deject thee and cast thee down so may the consideration of thy Lords Resurrection comfort thee and raise thee up again Hear what St. Paul saith Acts 13.32 We declare unto you Glad Tydings how that the promise that was made to the Fathers God hath fulfilled the same unto their children in that he hath raised up Jesus again c. verse 38. Be it known unto you therefore Brethren that through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all things I have read in a most ancient Manuscript from all sins from which you could not be justified by the Law of Moses The like Col. 2.13 You being dead in your sins and the uncircumcision of your flesh hath he quickened together with him having forgiven you all trespasses Hear what St. Peter saith Think it not strange concerning the fiery tryal which is to try you as if some strange thing happened unto you but rejoyce in as much as ye are partakers of Christs Sufferings that when his Glory shall be revealed ye may be glad with exceeding Glory And what if the pains of Hell get hold upon thee in this condition in this Hell there is neither poena damni nor sensûs neither punishment of loss nor of Sense in the Hell thou sufferest 1. Not loss for though the Gold together with the dross be cast into the fire the dross indeed will be consumed but the Gold will not the Humanity of Christ might die the Divinity could not die if a Ram rank carnal joy be laid upon the Altar 't will be slain and burned if Isaac if true spiritual joy so Isaac signifieth 't will come off alive No loss then I hope 2. No nor is there sense of pain or if there be 't is balanced with consolation so much water of affliction as there was in the Vessels John 2. so much wine of joy and as the Sufferings of Christ abound so doth the Consolation also Nay all the pleasures of this world are not so delightful as the very pains of suffering with Christ Moses who had experience of the two chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt Nay the pains of this death are so swallowed up with hope of life that there is no joy but this Count it all joy when ye fall into divers temptation saith St. James Jam. 1. This is the very same way wherein our Lord hath gone before us And hereunto are we called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. And whither doth he lead us Whither but to a Glorious Resurrection We see Jesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour for it became him for whom are all
Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 and the putting on of Christ Ephes 4.24 this Coloss 3.10 and the Graces of Christ and his Spirit whether 1. General as Righteousness Job 29.14 Or 2. Spiritual as Humility 1 Pet. 5.5 and here with mercy c. The resemblance is plain nothing toucheth us so nearly outwardly as our Clothes nothing so nearly inwardly as Mercy and bowels of it 1. Garments are used to cover shame So Mercy and other Graces of Christ Apocal. 3.8 2. For defence so Christ's Graces are armour Ephes 6. 3. For comliness so Christ and his fine linnen clean and white which is the Righteousness of Saints Apoc. 19.6 An heavenly garment fit for us and made for us of God For so Christ Jesus is made to us of God wisdom and righteousness and sanctification and redemption in which are comprehended all other Graces 1 Cor. 1.30 The putting on of this Garment is by Faith For we are all the children of God by faith in Christ Jesus For as many of you as have been baptized into Christ have put on Christ Gal. 3.27 And so all his Virtues and Graces Especially this of mercy For whereas we put on our clothes as well for others sakes as our own The putting on of this Garment is both 1. In affectu in being tenderly inwardly motherly affected toward the miserable in all kinds and condoling with them And 2. In effectu as much as lies in us relieving of them The Text it self supplies us with reasons why we should put on this heavenly Garment these bowels of Mercy we must so do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the elect of God holy and beloved They do so 1. The Elect are the chosen or choice men which I understand according to that notion which the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification affords us being turned by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choice men choice young men approved of God as able to fight his battles against the devil and to overcome him Delecta juventus such as St. John speaks of 1 Joh. 2. I write unto you young men that ye are strong and have overcome the evil one This is the meaning of the word in the old Testament and yet I know no reason why it may not be the meaning of the same word in the New These and such as these are Saints or Holy that is separate from sins and consecrated to God And therefore 2. Beloved of God These having been prevented by his Grace and Mercy and being clad of him with beautiful garments Esay 52.1 with the garments of praise for the spirit of heaviness Esay 61.3 and covered with the robe of righteousness vers 10. They are taught of God to love and to be merciful to others 1 Thess 4. According to which our Apostle speaks 2 Cor. 1.3 Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we are comforted of God And St. Peter Ye saith he are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praise or vertue of him who hath called you out of darkness into his marvelous light which in time past were not a people but are now the people of God who had not obtained mercy but now have obtained mercy And as God hath put on bowels of mercy toward them so they also put on as the elect of God holy and beloved bowels of mercy towards others Observ 1. Whence observe with me the sweet disposition of Gods Saints and chosen Ones how tenderly how inwardly how fatherly how motherly affected they are one towards another Nay how like Members of the same body and one of another what a common care they have one of another How mutually they sympathize and compassionate one anothers miseries one suffers and the other feels it As they say of musical Instruments suppose two Lutes tuned to the same height one string of the one strucken affects the other of the same pitch Or as we say in Philosophy moto continuo moventur omnes partes continui What a trembling and shaking there is of the whole bell though but lightly struck and that but in one part If one and but one member suffer all the members suffer with it 1 Cor. 12. All have a care of one and one of all and every one of every one for who is weak saith the same Apostle and I am not weak Who is offended and I burn not 2 Cor. 11.29 The foot is troden on and the tongue complains Why do ye hurt me They are all but one body they have but one common soul but one and the same mind one and the same will the same heart the same affections the same bowels of mercy and the same cloathing with them Observ 2. Which leads me to another Observation that the outward act requires an inward sutable affection to the due performance of it And the reason is all outward acts wherein we think we worship God how fair soever to the eye if the heart be not the Fountain of them They may be as well and punctually performed by ungodly men even as the Saints themselves They may build Temples Altars come to Church Pray offer Sacrifice Fast give Alms and the like And this they may do a long time together even a mans whole life and yet not be acceptable unto God As the Jews fasted at set times threescore and ten years Zach. 7.5 Yet saith the Lord when ye fasted and mourned in the fifth and seventh month even these threescore and ten years the age of a man according to the Prophet David did ye at all fast unto me even unto me A man may give all his goods to feed the poor and yet have no charity 1 Cor. 13. These things no doubt ought to be done but we must not leave the other undone And therefore the Apostle requires that he that giveth give with simplicity and he that ruleth with diligence he that sheweth mercy with chearfulness Rom. 12. Haec rectius transiguntur intus On the kings right hand stood the queen in vesture of gold wrought about with divers colours Psal 45. And the same is said to be all glorious within God is a Spirit and they who worship him must worship him in spirit and truth This garment is like that Jude 5 30. There must be a sounding of the bowels within Esay 16.11 The outward act of Mercy is but an eccho of it There must be a putting on of mercy outwardly but it supposeth the bowels of Mercy inwardly Quite contrary to what one writes whose name I spare for his honour which otherwise he well deserves who undertaking to instruct Christian Gentlemen of his Nation how they should shew mercy unto men
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
2 King 4.38 41. Sathan changeth himself into an Angel of light But David shall besiege Ariel Vulg. Lat. Esay 29.1 2 3. yea the Lord threatens to encamp against it Sathan must fall from heaven as lightning Simon Magus who calls himself the power of God shall be silenced by the power of God and the false Spirit shall whisper out of the dust And that wicked one shall be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of his coming 2 Thess 2.8 Observ 5. Then was Paul delivered out of the mouth of the Lyon when all men had forsaken him vers 16. Then the Divine Power strikes in when humane helps fail And by how much the less of man appears the more of God Lord save us we perish c. Observ 6. If the Lord deliver from every evil work then may the people of the Lord and his Believers be saved and delivered from every sin This is a strong consequence A potentia ad actum non valet consequentia As because Christ is able to save to the utmost therefore he will so do This though it be most true as appears by many Scriptures yet the consequence is not true But when the Apostle saith that the Lord will deliver from every evil work it undoubtedly follows that believers may be saved and delivered from all and every evil work and sin Ab actu ad potentiam valet consequentia from the act which is promised to the power this follows undeniably Exhort 1. To encourage our selves and one another to hope for the full deliverance and redemption from evil work How did David 1 Sam. 17.37 And Paul here and 2 Cor. 1.10 Phil. 1. Rom. 5. Jehosaphats heart was lifted up in the ways of the Lord 2 Chron. 17.6 The Jews Rabbins were wont to put to the ends of several Books of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses encourageth Israel Deut. 11.8 Be strong go in and possess the land and 12.23 Be sure Marg. be strong that thou eat no blood for the blood is the life Josuah encourageth the people Josh 23.6 By ye very couragious to keep and to do that ye turn not aside therefrom Means There is no way but suffering with him 2 Cor. 1.5 11. Exhort To glorifie God for his deliverance NOTES AND OBSERVATIONS UPON TITUS II. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translators turn thus For the grace of God that brings salvation hath appeared to all men THis contains the summ of Christian Doctrine The Apostle St. Paul had a hard task and Titus after him to reduce Creet to the obedience of Jesus Christ For beside that he had an hundred Cities to reform so Creet is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having an hundred Cities and to constitute Elders in every one of them He had the most untoward people to deal withall that we read of such as were Idolaters such as turned the truth of God into a lye Such as were as savage and cruel one to other as the very wilde beasts such as were lazie and sluggish in regard of all vertuous actions such as were lascivious luxurious gluttonous and riotous all which one of their own Prophets affirms In short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Cretians are Idolaters ungodly such as turn the truth of God into a lye 2. They are savage and cruel one to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are evil beasts And 3. Slow to all goodness and prone to all dissoluteness and loosness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because thus they sate in darkness and the shadow of death Titus must set up Elders and Bishops among them such as might shine unto them as lights in the dark world This is the summ of the first Chapter But above all the rest Titus himself must shine forth in doctrine and good examples of life to all sorts of people to old men and old women to young women and young men to servants For the Grace of God is sufficient to save all whether old or young men or women bond or free This and every good and perfect gift descends from above from the Father of lights and hath appeared and teacheth all men Negatively to deny ungodliness and worldly lusts And Positively to live soberly righteously and godly in this present world A Lesson fit for such Schollars to learn that the loose and lazie slow-bellies cease from their idleness and looseness and live soberly that the unjust and savage evil beasts leave off their violence and unjustice and live righteously that ungodly Idolaters who turned the truth of God into a lye give over their ungodliness and lying vainly and live godly And all this in this present World In the Text the Apostle alludes to the appearing of two stars the one less the other greater The less whereof we have rising or shining unto us viz. the grace of God appearing with the influence of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacheth us to deny ungodliness c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live soberly c. Then follows the appearing of the Star of greater magnitude Looking for the blessed hope and appearing of our Lord and Saviour Jesus Christ In the words we have these Divine truths 1. The Grace of God brings Salvation to all men 2. That Grace of God that brings Salvation to all men hath appeared 3. That Grace of God that hath appeared teacheth us to deny ungodliness and worldly lusts 4. That Grace of God teacheth us to live soberly righteously and godly in this present world 5. That Grace of God teacheth us to look for the blessed hope and Glorious appearing of the Great God and our Saviour Jesus Christ Come we then to enquire 1. What the Grace of God is 2. What the Saving Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia Grace is a most large word which comprehends even nature and natural gifts but the Grace of God as it s here to be considered is either understood in God himself and his eternal Decree the good will of God towards man or the same executed and made manifest by the Son of God or the same wrought in us by the Spirit of God as an help unto us to do the will of God Hebr. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need Much of this we have together in 2 Tim. 1.9.10 God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and Grace which was given to us in Christ Jesus before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel But before I come to the particular handling of these it will be necessary that I prove that the words ought to be so read and turned as it
is in the Margin and not as it is in the Text of our last Translation And truly any unprejudiced and indifferent Reader can understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of God that brings salvation no otherwise to be construed than with the words following that brings salvation to all men Piscator was so far convinced of it that he turned the words Gratia Dei salutifera quibusvis hominibus And the French Bible has the words so only in the Margin they qualifie all men with this limitation of what state or condition soever so Diodati qualifies the words but grants the construction of them And although the Low Dutch Bible have the same Translation with ours yet it puts the other in the Margin as ours have done And the Syriack Interpreter the Tigurin Bible the V. L. Paguin Castellio and Vatablus have Salutaris omnibus hominibus or salutifera omnibus hominibus or cunctis hominibus and Tremelius and Beza have the same structure of the words only Beza qualifies and limits omnibus with quibusvis but they are all convinced of the syntax and structure of them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutaris or bringing salvation must be joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men yea if we take a view of all our English Translations we shall find that Tyndal renders the words thus The Grace of God that bringeth salvation unto all men hath appeared so Coverdale There hath appeared the Grace of God that is healthful unto all men so three more English Translations beside that of Geneva which renders the words thus The Grace of God that bringeth Salvation to all men hath appeared only they limit the Generality to Genera singulorum in the Marginal Note where they say of what condition or state soever they be Another Reason may be taken from the Analogy that this place holds with other Scriptures where S. Paul saith God would have all men to be saved and come to the knowledge of the truth So 2 Pet. 3.9 The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance The coherence with the former words prove this for whereas the Apostle had exhorted Titus to teach such Doctrine as might heal all sorts of people old and young bond and free he shews that there is sufficiency of saving Grace for all for saith he The Grace of God that bringeth Salvation to all men hath appeared The Grace of God here understood is the Grace of Repentance and Faith in the Lord Jesus Christ This is the beginning of the Gospel of Jesus Christ preached by John the Baptist for thus John signifies Gratia Domini the Grace of the Lord and the Sum of John's Doctrine is Repentance towards God and Faith in our Lord Jesus Christ the Apostle gives us this Breviate of it Acts 19.4 then said Paul John verily baptized with the Baptism of Repentance saying unto the people that they should believe on him which should come after him that is on Christ Jesus And the Summ of that Doctrine which he himself preached both to Jews and Gentiles Acts 20.21 is the same Testifying both to the Jews and also to the Greeks Repentance towards God and Faith towards our Lord Jesus Christ This Grace of God brings Salvation the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutaris or salutifera saving or which hath a power to save now Salvation is a relative word 1. In regard of the term à quo it is from sin and all the effects of it 2. In regard of the term ad quem unto God and his Righteousness his Wisdom his Truth c. This Grace of God brings Salvation unto all men that this is the true reading of the words I have shewn Now the Reason why the Grace of God brings Salvation unto all men appears from consideration of all men in misery lost and wanting Salvation And the God of all Grace hath concluded all men in unbelief that he might have mercy upon all Rom. 11.32 and Salvation it self is a common Salvation Jude Verse 3. 1. Hence it appears and follows undeniably that whosoever is saved he is saved by Grace 2. The Grace of God does not teach us to imagine feign or believe that Christ hath lived his life for us so that we need not to live it our selves 1 Pet. 2.24 He bare our sins in his body on the Tree that we being dead unto sin might live unto righteousness we must live this life our selves 3. If the Grace of God that bringeth Salvation to all men teaches us to deny ungodliness c. and to live soberly c. What is that which teaches men to love themselves to be proud boasters c. to live intemperately unjustly ungodly Surely because the wise man tells us that Good is set against evil Ecclus. 33.14 So as the Grace and goodness of God teaches men to live soberly c. so it is the Gracelesness envy and malice of the Devil that teaches men intemperance unjustice and ungodliness and as the Grace of God brings a saving power to keep men from ungodliness and worldly lusts and to preserve them unto the Kingdom of God so is it the envy and malice of the Devil that teaches men to deny the power of God and godliness Note hence the riches of Gods Grace how rich he is towards all men who call upon him 4. Hence we understand who are the true learned men who else but they who have learned the Grace of God that teaches all men A man may read much hear and know much and so become wise and learned with other mens Learning but what benefit hath any man of this if he become not wise for himself If he be not sober just to his Neighbour and pious to his God All his Learning renders him so much the more like the Devil who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only a Knower not a doer of what he knows all the knowledge they have be it never so profound while they yet live in their sins will not reach to the Divine Truth Dan. 9.13 As it is written in the Law of Moses all this evil is come upon us yet made we not our Prayer unto the Lord our God or entreated not the face of our God that we might turn from our iniquities and understand thy truth Prov. 22.20 Have not I written to thee excellent things in counsels and knowledge Yea by how much the more they excell in other Learning while they have not been taught to deny ungodliness c. by so much the more fit instruments are they for the Devil to act by see this in the High Priests Elders Scribes and Pharisees who of all the world knew more of Gods word than these And who greater enemies of the Grace of God than they were They were of all other the most active in opposing Christ the wisdom of God c. Job
12.12 With the ancient is Wisdom and in length of days Vnderstanding 5. But if the Grace of God bring Salvation to all men why then are not all men saved Why come they not out of darkness into Gods mercy by it We say the Grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it s saving or hath a power to save as we say a Plaister or a Medicine is sovereign and hath a power to heal or cure but we suppose that the Plaister or Medicine should be used and applied Grace is not to be understood so universal as if it actually saved all men many men may possibly nay for certain they do receive the Grace of God in vain and hide the light of life under a Bushel Quicquid recipitur recipitur ad modum recipientis non tam necessariò patitur patiens quam agens agit Hence its evident that the Grace of God may be resisted or received in vain for if otherwise why not all saved Sure I am it s more for Gods Honour and more consonant unto the Scripture to lay the fail on men than on God Hence note there is Grace sufficient for all men to be saved The Lord said to Paul who had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Grace is sufficient against this prick in the flesh Supra omne genus tentationum saith Calvin truly therefore according to him the Grace of God is sufficient for every soul But has the like meâ—sâ—re of Grace that brings Salvation to all men appeared to all men That 's not necessary why The most wise God so disposes and dispenses the means of Grace to all men that if any man neglect though a smaller measure of his Grace he renders himself uncapable of a greater and unexcusable before God The Creation of the World is a common means which the only wise God and God of all Grace administers to all men that thereby they might know God and glorifie him as God If any neglect this means of knowing God and of glorifying him as God they render themselves uncapable of greater means of Grace and further knowledge of God and so become inexcusable before God thus St. Paul reasons Rom. 1.18 to 21. God gives outward Blessings that men might seek out God if by any means they might feel after him c. and that goodness of God leads men or is intended to lead men to Repentance Rom. 2.4 The reason is evident and most just habenti dabitur to him that hath shall be more given but from him that hath not i. e. useth not what he hath shall be taken away even that which he seemeth to have Hence we may justly reprove the ingratitude of many men to whom the Grace of God that brings Salvation to all men hath appeared 2 Sam. 10. Who is Hanun but he to whom born of the Serpents Seed Grace and Mercy hath appeared for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are not we the men by corrupt nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not we born of the Serpents Seed even of Nahash but we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as to whom Mercy is shewn 1 Pet. 2.10 and the Lord hath brought us to his marvellous light 2 Cor. 4.1 David therefore sends his Ministers to comfort us for the death of our Father what 's that but when the old Adam the old man of sin begins to die in us there arises in us then great sorrow 1 Pet. 1.6 such as theirs is who are newly circumcised Now the God of all comfort is the father of Mercies and God of all Grace who comforts all those who are cast down even as David he sends his messengers to comfort us 2 Cor. 1.4 These messengers are sent unto us as often as we hear inwardly or outwardly the word of Exhortation or Consolation And let us not deal with David's messengers as Hanun did let us not cut short their garments let us not discover their nakedness as Ham did his Father Noah's and was cursed for so doing let us not cut off their beards that is diminish and sleight their Authority as the Corinthians sleighted Paul 2 Cor. 10.10 Yet this we do so often as we sleight the word of Christ's Ambassadors sent unto us they watch for your souls Hebr. 13.17 such ought to be esteemed for their own works sake 1 Thess 2.13 14. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Christ's Ambassadors they are messengers of Grace let us take heed we believe not surmises and false informations concerning them as Hanun gave credit to the suspicion of his Princes without cause and used David's Ambassadors unworthily Beloved whatever injury is done to them the messengers of Grace to the Ambassadors of Christ redounds unto Christ himself he that despises you despises me as the injury done to the Ambassador redounds to the Prince that sent him therefore when the Roman Ambassadors were used reproachfully at Corinth Mumius the Consul was sent against it who burnt it and destroy'd it to the ground I fear it is a sin that lies heavy upon this Nation the despight and injury done to the Ministers whereof I doubt not but some of them have been true Ambassadors of Christ and Messengers of Gods Grace unto us 2 Chron. 36.15 Axiom 2. The Grace of God that brings salvation hath appeared to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath appeared our Apostle here alludes to the appearing of a Star Luk. 1.29 To give light to them that sâ—t in darkness and in the shadow of death and to guide our feet in the way of peace both a Star and the Grace of God gives light in their several kinds they are called Stars of light Psal 148.3 and the entrance of Gods Word gives light and understanding Psal 119.130 both shine from heaven both are good amiable and lovely surely the light is good they are both quickning and enlivening in their kinds This appearing of Gods Grace is twofold as either of the less light or of the greater as St. Joh. distinguishes Joh. 1. either the less light shining until the day dawn or the day-star it self arise in our hearts 2 Pet. 1.19 both which answer to two degrees of Grace both which we have together 1 Pet. 1.13 Wherefore gird up the loyns of your mind be sober and hope perfectly for the Grace that is to be brought unto you at the Revelation of Jesus Christ as here also in the Text. But here is a diversity between the appearing of a Star and the appearing of Gods Grace for the certain and set times are foreknown and foretold when any Star appears but it is otherwise in the appearing of Gods Grace it appears not according to mans foreknowledge of it although the times however are uncertain to us yet are certainly known to God Grace comes not with outward observation the operation of the Stars is natural not so the operation of Grace Whence observe if the Grace of God that brings
and bear rule first in us therefore ye read 1 Chron. 1. there were Kings in Edom first before there were any in Israel Beside all this the lusts are worldly lusts and such as rule the most men in the world insomuch as that he who is not ruled by them provokes the whole world against him notwithstanding all this such is the power of Gods Grace that it enables him who will be taught by it to deny ungodliness and worldly lusts one instance whereof we have in Joseph though a young man and having all opportunities yea provocations also from his Mistris said not as many do now how can I but do this but rather with great reluctancy how can I do this wickedness and sin against God ego nescia rerum Difficilem culpae suspicor esse viam Observ 6. The reason of these evil times which are really and justly come upon the evil world because men deny not themselves nor endeavour to follow our Lord Jesus Christ Luk. 9.23 no man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-taught to the Kingdom of God whence we may note the method and order of Gods Grace in teaching every man it teaches us to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly temperately c. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteously the Grace of God first teacher us to be good men secondly it teaches us to be Righteous men good Citizens and good Common-wealth's men Thirdly it teaches us to be good Citizens in the Common-wealth of Heaven a man cannot be either of the latter without the former he cannot be a good Citizen that is not a good man his private interest will disable him he cannot be a Citizen of the Common-wealth of Heaven unless he be a good man and a good neighbour for not only the unjust shall have no inheritance in the Kingdom of God but drunkards and intemperate also are excluded thence 1 Cor. 6 9 10. Hence they are to be reproved who neglect the Lessons of Gods Grace both negative and positive and say that Christ has learned these for them and impute Christ's Righteousness unto themselves so that they need not live soberly but may be drunk now and then because Christ was sober for them not chastly but now and then c. not justly but they may cheat c. they believe c. nor godly they may be prophane and ungodly Christ was sober chast godly for them Hence also may be reproved the impotency and weakness of many who suffer themselves to be hurried away with their worldly lusts and pleasures when yet the Grace of God is to be found in denying of themselves whither will the unbridled horse run But methinks I hear many a poor Soul complain I cannot profit by the means of Grace teaching and I also have persecuted those who in life and practice have learned the Doctrine of the Grace of God To these I say mark what a confession Paul makes who was a persecutor Act. 22.1 2 3 4. Paul after was converted surely Paul was a knotty piece of wood to make a Mercury of yet Ex quovis â—igno non fit Merourius the men of Lystra called Paul Mercurius Act. 14. Paul was then humbled cast down and directed to Ananias which signifies the Grace of God the same the Grace of God teaches us and gives us Paul's Example to learn by thou must first be cast down and humbled as Paul was that 's the work of the Law then pray to the Lord and go to Ananias i. e. the Grace of the Lord then the soales of false notions and misunderstanding will fall off As knotty a piece and self-wise as Paul was who was taken notice of for a persecutor yet was he made a healing Mercury and one who published the Grace of God Hence may be reproved the ingratitude of the present evil world toward the God of all Grace The Grace of God that brings salvation to all men appears and teaches all men to deny ungodliness c. But who learns this Lesson who receives not this Grace of God in vain We can easily take notice of Aristotle who after he had heard Plato and had been taught by him twenty years then ingratefully he turned from him whereupon Plato called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Colt that wantonly kicks the Dam I and many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Colts there are in these our dayes are not most men such in regard of their God Does not the Lord complain that Jeshurun is waxed fat and kicks Deut. 32. The Lord had led Israel about and instructed him vers 10. His Grace had taught Israel in the way that he should chuse and guided him with his eye but Jeshurun becomes like the Horse and Mule without understanding Psal 32. Jeshurun waxes fat and kicks And does not the true David complain that his own familiar friend in whom he trusted who did eat of his bread had lift up his heel against him Psal 41. The Lord Jesus is hereby understood to speak of unthankful Judas and may he not understand us also even all who profess his Name for Judas signifies a Professor to whom his Grace hath appeared and taught us to deny ungodliness and worldly lusts to feed of wisdoms bread of Divine Doctrine and drink the wine of Consolation of his Spirit Prov. 9.5 6. wherefore if they were unexcusable who knew God only by the Creatures because they glorified not God nor were thankful Rom. 1.20 21. how much more shall we be unexcusable whom he teaches not only by the Creation but also by his written Word and by his Spirit of Grace if we prove non-proficients if we prove unthankful Reprove we here also ungodly loose and lascivious men who frustrate the Grace and Will of God continuing still in their fall improficients the Grace of God being reveiled to teach us to deny worldly lusts they sin against the Light But some will say these desires are natural and the Natural appetites or desires are not fobidden but only set in order to a better even the Divine Nature but these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath its name from Beauty and a man loves nothing better thus Nineveh a figure of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath the name from beauty and comliness the world being a well-favoured harlot yet although beauty and comliness be amiable and lovely what wise man will love them in a harlot But let us be exhorted to try the means offered us of God to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children docible and taught of God that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saving Grace may prevail with us for to live soberly righteously and godly though these I say are very short rules yet they contain much in them and since the Holy Ghost hath delivered them succinctly and briefly we ought to speak briefly of them and seriously to consider what kind of life the Grace of God teacheth us towards our selves towards another and towards our God even a sober a
〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third special Rule Piety generally understood is a kind of Love arising from mutual cognation as between Father and Child between Citizen and their City Country-men and their Country such as we have unto our God who is by creation our Father and we are his off-spring in this Piety all other affection and union is founded as from the Divine fatherhood all fatherhood both in heaven and also in earth is named Ephes 3.15 Of whom the whole family in heaven and earth is named This word answers in the Greek interpreters to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of God Prov. 1.7 The fear of God is the beginning of wisdom LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 33 6. The fear of the Lord is his treasure The fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of the Lord Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the fear of the Lord Gen. 20.11 and Abraham said Surely the fear of God is not in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Job 28.28 and unto man he said behold the fear of the Lord that is wisdom and to depart from evil that is understanding There 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer to him that fears the Lord as Job 1.1 But this seeming difference is easily reconciled for the fear of God was the common state of Piety in the Law and as the Wise man tells us Ecclus. 25. The fear of God i. e. the child-like the filial fear of God is the beginning of his Love and his love is the beginning of his fear they are mutuae causae for when we love him we reverence him and fear to offend him and when we reverence and fear to offend him we love him and Faith is the beginning of cleaving unto him This fear and love and belief and cleaving unto God presupposes our agnition and acknowledgement of God which also is Piety and Godliness Pietas nihil est aliud nisi sapientiae agnitio Hence it is that the ancient Jews were wont in their Prayers thus to call upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our father which art in heaven And so our Lord Jesus teaches us to pray so that there are Divine degrees of Piety 1. According to the Law of the Father 2. According to the Gospel of Jesus Christ in mortification and in hope of life for the first of these ye read Act. 22.12 of Ananias a devout man according to the Law for the second ye read 2 Tim. 3.12 That all that will live godly in Christ Jesus shall suffer persecution And 3. According to the spirit which comprehends all 2 Pet. 3.11 Seeing then that all these things shall be dissolved what manner of men ought we to be in all holy conversation and godliness The reason why the Grace of God teaches this pious life and requires it of us is from the preventing goodness and love of God whose love lays the obligation of returning love unto him from whom we receive all we are and have which indeed is the ground of all Religion for his love having endeared us by becoming man for us by dying and conquering death for us and in us we having so many obligations upon us we become religati i. e. religious and bound again to live piously and godly towards him Observ 1. Hence is it that the godly life is to be learned Nature saith the Philosopher teaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But by Nature we must understand the Divine Impression of fear which is the first degree of Piety Primus in orbe Deos fecit timor This cannot be learned or practised acceptably without further teaching no more than a man that Nature teaches to speak can speak any certain language unless he be taught nor can man fear God unless he be taught it Psal 34. Come ye children hearken unto me I will teach you the fear of the Lord. Observ 2. Hence the godly life may be lived it hath been lived otherwise we should not be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Estranged from the life of God Ephes 4. Observ 3. The godly life may be learned and lived in this world whence we may note the excellency of those who are truly godly they are the children of God being the image of his goodness and the character and express Image of his Being Observ 4. Here is the ground of Gods Love unto mankind even his own Piety and Goodness Piety is mutuus amor a mutual love between God the Father and his child which goodness of God which is the Christ of God is relucent and shining forth in his chidren thereby they become amiable and lovely as Moses was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovely unto God So godly men have Gods character they are lovely to him Observ 5. Hence the godly man is also a prudent sober temperate chaste continent good man the godly man is also an honest just righteous and peaceable man thus Job is said to have been a perfect and upright man one that feared God and eschewed evil and Simeon is reported to have been a just and devout man Luk. 2.25 and Cornelius is said to have been a just man and one that feared God Act. 10.22 And St. Peter in the 35 Verse of that Chapter tells us generally that in every nation he that fears God and worketh righteousness is accepted of him So the Wiseman Prov. 8.13 tells us that the fear of the Lord is to hate vil So St. James tells us that pure religion and undefiled before God and the Father is to visit the fatherless and the widows in their distress and to keep our selves unspotted of the world This justly reproves the pretence of Piety and Godliness without Temperance Sobriety Chastity without Justice and Righteousness Is not Sobriety and Temperance first supposed then Righteousness and then Godliness The Grace of God makes first a sober temperate chaste good man then an honest just loving Neighbour lastly a godly man When this order is perverted what absurd compositions are there made as that a man should be godly without Sobriety a godly Drunkard godly without Temperance and Chastity a godly Glutton a godly Whore-master The like absurd composition there is when Justce and Righteousness is wanting for then men are violent injurious unpeaceable unjust unrighteous godly men But Godliness or the pretence of it is now in fashion and no man will willingly be out of the fashion Sometimes all these things are hidden in a Church fellowship or Congregation And hence it comes to pass that we have a strange kind of Godliness in the present Generation I speak not only of those who set up the Devil instead of God and follow his sensual lusts as if they were the motions of Gods Spirit which is the Ranters godliness but of theirs also who held Principles common with them and do the same things which they condemn in them but call them infirmities
Grace of God himself Against which defamation as heretofore I affirm the sober righteous and godly life may be lived in this present evil world or never at all Signs for examination Does the fear of God in which true godliness consists and by which men depart from evil and deny ungodliness dwell in thee Does the love of God in which consists true godliness live in thee Does this love of God constrain or perswade thee to Obedience and to keep the Commandments of God Godliness consists in Obedience to the will of our Heavenly Father not in a bare nominal or titular vocation only calling Lord Lord or Father but he that doth his will shall enter into the Kingdom of Heaven There is no approaching near God or winning upon him by names or Titles if we would draw near him it must be by works of piety 1 Pet. 1.16 17. It is written be ye holy for I am holy And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear Divine Axiom 5. That Grace of God teacheth us to look for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ These words contain the End the Mark the reward of all our Labours of all our self-denyal of all our sober righteous and godly life viz. the Blessed Hope of the Glorious appearing of the Great God and our Saviour Jesus Christ Wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epiphany or glorious appearing of the great day star unto those who have walked in the light of the lesser Star both which are evidently aimed at in the Text 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the former the appeared Grace in the twelfth Verse 2. In this thirteenth Verse we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the later the blessed hope and appearing of the Great God c. If we take the words asunder we have in them 1. The Star 2. The manifestation of that Star 3. The expectation of that manifestation 1. The Star considered in its nature humane Jesus Divine great God both jointly Christ its influence the Saviour our Saviour 2. The manifestation of that Star and the lustre of that manifestation it has an appearing and an appearing of Glory 3. In the expectation we have 1. The Hope 2. The blessed hope 3. The expectation it self According to the natural order of handling this Text we must begin with the end of it 1. Jesus is the Christ 2. He is God and the great God 3. He is the Saviour and our Saviour 4. He hath a glorious appearing 5. He is the blessed hope And sixthly and lastly All they whom the Grace of God hath taught to deny ungodliness and worldly lusts and to live soberly and righteously and godly in this present world ought to expect the blessed hope of the appearing of the great God and our Saviour Jesus Christ 1. Jesus is the Christ this Divine truth is the very Basis and Foundation of all the Christian Religion Other Foundation hath no man laid beside that which is laid Jesus Christ And therefore let us enquire into the meaning of both these names Jesus and Christ and shew the truth of this that Jesus is the Christ Jesus hath that name from saving Matth. 1. He shall save his people from their Sins Christ is from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew according to John 1. which signifies Anointed i. e. with the Holy Spirit so Luke 4.18 The Spirit of the Lord is upon he for he hath anointed me This the Prophet Esay 61. spake in the person of Jesus And Jesus reads upon himself as he to whom it properly belonged for whereas three sorts and Professions of men were anointed Kings Priest and Prophets it was most just that he who was anointed with the oil of gladness above his Fellows King of Kings Lord of Lords and the Priest for ever after the order of Melchisedech and the great Prophet that he in whom all these Professions met in their eminency he should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the Christ as he who was anointed by the Father to restore and recover the Salvation of the world Ye read often of him in the New Testament and promised in the Old who by the Sacrifice of himself should overcome death and bring life and immortality to Light 2 Tim. 1.10 But far more often does the Lord promise the Messiah or Christ in the Old Testament than expresly name him which the most ancient Chaldee Paraphrast observing where the Messias or Christ is intimated obscurely there he expresly names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus what Gen. 3.15 is said of the Seed of the woman Jonathan and the Targum of Jerusalem interprets to be done in the days of the Messiah Gen. 49 1. I will tell you what shall befall you in the last days the days of the Messias So Verse 10. and 12. Shilo so Exod. 40.9 Thou shalt hallow or sanctifie them for the Crown of the Kingdom of Judah they shall be holiness of holiness to the King Messiah who shall deliver Israel in the end of days and Numb 23.21 The noise of the King Messiah shall be among them So 24.7 The Kingdom of the King Messiah shall be higher than Agag his Kingdom shall be exalted The like we find in the Prophets and in the Psalms in above fifty places more The first Observation is Jesus is the Christ the highest Truth and deepest Foundation Mat. 26. Observ 2. The accomplishment of that Glorious Promise in Matt. 1. He shall be called Jesus the Saviour who shall save his people from their Sins Observ 3. Learn from hence the original of thy name O Christian man a name given by Oracle Acts 11.26 Axiom 2. Jesus Christ is called the Great God and our Saviour the Apostle might have referred to Esay 19.20 where the Saviour is called a Great One which might be also rendred a Prince as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies according to Acts 5. where Christ is called a Prince and a Saviour But if we here retain the word great why is he here called the Great God The reason may be because in Jesus Christ the Father displays his goodness the greatness of his Wisdom Truth Grace Joh. 1. The greatness and Fulness of his Godhead bodily Col. 2.9 In whom the Promises are all fulfilled 2 Cor. 1. The Father saith I will be but the Son saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am John 8.24.58 c. Observ 1. That the Lord Jesus is expresly called God and great God for what some say that this is to be understood of the Father its contrary to the Article of Faith that not the Father but Jesus Christ shall come to Judgment that he may reward his Believers who wait for him besides one and the same Article in the
Greek precedes both the great God and our Saviour Jesus Christ and couples both the great God and Saviour Jesus Christ together for these are the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas if the Apostle had understood any other great God here than the Saviour Jesus Christ he had added another Greek Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he hath not done so that Jesus Christ is here asserted the true and great God But if our Apostle were here silent other Scriptures speak plainly enough as where he is said to have brought the children of Israel out of Egypt Jude Verse 5. And what the Psalmist saith Thy Throne O God endures for ever Psalm 45.7 The Apostle applies to the Son Hebr. 1.8 But unto the Son he saith thy throne O God is for ever and ever a Scepter of righteousness rightness or straightness is the Scepter of thy Kingdom So what the Psalmist in 68 Psalm and Verse 19. saith of God When thou didst ascend up on high thou leddest captivity captive c. S. Paul applies unto Christ Ephes 4.7 8 9. and they who tempted God Num. 26. 7 8 9. are said to have tempted Christ 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents That also which holy David speaks of Jehovah and his Worship O come let us worship before the Lord our maker Psalm 95. The Apostle applies unto Jesus Christ Hebr. 3. So also what is spoken in Psalms Worship him O ye Gods the Apostle applies to the Angels Hebr. 1.6 and what the Prophet Esay saw and heard Esay 6.1 2 3. Holy Holy Holy Lord God of Hosts S. John understood and testified of Christ John 12.37 41. The same Divine truth may be made manifest and evident by many more Parallels between the Old and New Testament and a Divine Harmony between them both which if duly considered may put an end unto that lately revived controversie touching the Deity of the Lord Jesus Christ who in the Text is expresly called God and the great God Observ 2. Take notice then here that the Divinity may consist with the low mean and poor estate of the Humanity though he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He humbled himself he emptied himself for our sakes he became poor to the poor is the Gospel preached Phil. 2.8 Observ 3. Behold then in Jesus the Godhead all the treasures of our Salvation hidden all the Heavenly goods all the whole Gospel the light of the everlasting life the light that expels all darkness blindness of heart and unbelief and doubting The Lord is God who sheweth us light Psalm 118. Observ 4. Herein is the godly wisdom which becomes our wisdom manifested unto us and believed on by us Observ 5. Herein is the righteousness of God which becomes our righteousness preached unto us ye are made righteous by the name of Jesus such Christians as have the being of Christ which is his Name his Shape his Life in them 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified but ye are cleansed in the Name of the Lord Jesus and by the Spirit of our God He is Jer. 23.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah-tsidkenu The Lord our Righteousness Herein is Holiness hereby are we made holy by the Name of the Lord Jesus Christ Observ 6. Herein is all Spiritual Blessing which comes upon us upon our Spirit Soul and Body God hath sent him to bless us with all spiritual Blessings in Heavenly things Herein is the everlasting Salvation There is no other Name given among men whereby they may be saved therefore he is called Jesus because he shall save his people from their sins Observ 7. Herein is the living hope and comfort which encourages us against our sins and in conquest over all our sins also our comfort against the wrath of God against the power and malice of Satan and against Hell Death Damnation and eternal Judgment Christ is our Righteousness our Saviour Immanuel God with us Observ 8. Herein is our peace Ephes 2. He hath made peace by the blood of his Cross the peace of God that passeth all understanding keeps our hearts and minds in Jesus Christ Phil. 4. Observ 9. Herein is the Joy the highest joy My heart is glad my Glory rejoyceth my Spirit rejoyceth in God my Saviour Nomen Jesu mel in ore melos in aure jubilum in corde Observ 10. Herein is our strength our Safeguard our Protection our Victory over Death Hell Devil all enemies outward and inward Blessed be God that gives us the Victory through our Lord Jesus Christ Observ 11. Herein the Crown of Life Righteousness and Glory and the Kingdom of God in Righteousness Peace and Joy in the Holy Ghost let us joyn all these together as the most precious Jewel and fasten them altogether in one Blessing Jesus enlightens me teaches me justifies and cleanses me sanctifies me blesses me makes me happy comforts me gives me peace gives me joy strengthens me defends me gives me victory over all mine enemies gives me the Crown of Life and a Kingdom of eternal Glory Hence then may be reproved those false Christians who hypocritically abuse the good word of God the Christ of God Matth. 26. Jesus Christ is our Saviour what a Saviour is and how said to save we have heard but how we may say he is ours we may learn of Holy Job Job 19.26 I know that my Redeemer liveth Such expressions in Scripture imply a common interest though the corruption of mans heart oftentimes deceives us and therefore its safest in application of these to distribute the general according to several persons as whereas Jesus Christ is called our Saviour to apply to me and thee and him So the Virgin Mary calls Christ her Saviour and Job his Redeemer every Soul knows how he has heeded the wholsome word how he has believed and obeyed God and the Gospel of our Lord and Saviour Jesus Christ The third Axiom or point herein to be considered is that Jesus Christ is the Blessed Hope These words are Metonymical where hope is instead of him who is hoped for There are three Theological Graces as Divines call them which are so named because they are employed and busied immediately about God and Christ Faith Hope and Charity S. Paul so reckons them up 1 Cor. 13. And Christ himself is expresly called in Scripture by the name of every one of them 1. Faith Gal. 3.23 24 25. Where what the Apostle calls Faith he presently calls Christ 2. Hope 1 Tim. 1.1 The Lord Jesus Christ which is our Hope 3. Charity Col. 1.13 He hath translated us into the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Son who is his Love Thus also by the Blessed Hope we are to understand the hope of Blessing 1 Pet. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn lively hope which the Syriack renders hope of life The Reason of this
may be Christ himself is the substance and object of our Blessing or blessed hope by whom we obtain it Objectum beatificum author actus fruitivi whence the Psalmist pronounceth him happy or blessed who hath the God of Israel for his help and whose hope is in the Lord his God Psalm 146.5 for by this hope we are saved Rom. 8. This expectation and looking for Christ might be the condition of those Saints under the dispensation of the Law which ye read of in Esay 33.2 O Lord be Gracious unto us we have waited for thee be thou their arm every morning our Salvation also in the time of trouble Observ 1. Here is then the most notable and eminent object of our Faith and Hope propounded unto us Jesus Christ the Saviour our Saviour God the great God and our Saviour What promises of God are made unto man but if laid hold on by Faith and hoped for from him who is our hope they may be obtained through him in whom all the promises are yea and amen all confirmed ratified and performed What evil then is there so great Jesus Christ he is the Saviour what power in Heaven or earth or under the earth can withstand him or hinder him from saving He is the great God and our Saviour Jesus Christ What good so great but we may hope for it the eternal inheritance with the Saints in light 1 Pet. 1. the participation of the divine nature 2 Pet. 1. all spiritual blessings These things premised I beseech you consider are we not much too blame who are faint-hearted and beleive not in the Lord Jesus Christ our Saviour the God the great God and our Saviour He is able to save us from all our sins and cleanse us from all our unrighteousness Is he not therefore in Mat. 1. called Jesus because he saves his people from their sins Is it not expresly said in the words next the Text vers 14. that the Lord Jesus Christ gave himself for us that he might save us from all iniquity and purifie to himself a peculiar people zealous of good works See then here the true Reason why iniquity so much abounds at this day is it not because men believe not in Jesus Christ the great God and the Saviour Is it not because they believe not that Jesus Christ is made the Author of eternal salvation to all those that obey him Hebr. 5.9 Is it not because they believe not that he is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the utmost even to all perfection as the word signifies those that come unto God by him Is it not because they have low thoughts of Jesus Christ and look upon him only as a meer man just as the Jews did they believe not in his mighty power that he is God the great God and the Saviour they believe not that Jesus Christ is I AM and therefore they die in their sins they believe not that they shall return out of darkness and therefore they walk on still in darkness Job 15.22 Axiom 4. There is a glorious appearing of Jesus Christ which may be and ought to be expected by all when every eye shall see him and they that pierced him It is a part of the Apostles Creed that Jesus Christ shall come to judge the quick and the dead and in that Hymn of the Church called Te Deum the Church saith thou shalt come to be our Judge all this is to be believed of every Christian Man and Woman to be acknowledged and confessed But yet this appearing spoken of in the Text and the Glory here spoken of is spiritual and inward according to Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be reveiled in us so forward there There is an inward and spiritual coming of the Lord Jesus Matth. 24. they who have learn'd the two Lessons of Grace may confidently look for the blessed hope they who have learned to deny themselves and to live soberly c. ought to expect Jesus Christ in Spirit c. to be their Teacher There is a particular appearing of Jesus Christ to be hoped for and expected of particular Churches and every believer who hath learn'd of the Grace of God to live soberly c. 1. For particular Churches see Gen. 26. ad finem 2. For particular persons Gen. 49.18 I have waited for thy salvation O Lord David often O that the salvation of Israel were come out of Zion Psal 14.7 and 53.6.85.1 Shew us thy mercy O Lord and grant us thy salvation my foul fainteth for thy salvation but I have hoped in thy word Psal 119.81 vers 123. Mine eyes fail for thy salvation and for the word of thy righteousness and 166. O Lord I have hoped for thy salvation I have done thy Commandments so 174. I have longed for thy salvation O Lord thy Law is my delight and many the like Yea particular believers have enjoyed the glorious appearing of the Lord Jesus Christ St. Peter professeth as much 1 Pet. 5.1 2. The Elders which are among you I exhort who am also an Elder and a witness of the sufferings of Christ and also a partaker of the Glory that shall be reveiled so many of the believing Hebrews Hebr. 12. and St. John tarried until Christ came according to our Lords words in St. John and saw his day Revel 1. and had fellowship with the Father Hence may we raise an Use of Reproof let them sadly consider this who continue in their known sins of intemperancy injustice and violence and all other impiety c. yet expect a time when they shall receive such Grace Hebr. 3.13 ad finem For the Grace of God does not work with violence but gently and sweetly according to the fabrick of mans heart which God the maker of it best knows and accordingly draws men with the cords of a man even with loving kindnesses And therefore when this Grace is withstood and resisted the Lord complains as Mat. 23.37 O Jerusalem how often would I c. so Act. 7.51 O ye uncircumcised of heart and stiff-necked how oft will ye resist the Holy Ghost so Isa 65.2 3. I have stretched out my hands all the day to a rebellious and a perverse people c. Ezech. 18.31 Cast away from you all your transgressions and make you a new heart and a new spirit for why will ye die O house of Israel c. So Joh. 5.34 These things I say unto you that ye might be saved Ye will not come unto me that ye may have life so Isa 5.4 What could I have done more to my vineyard that I have not done in it these and many like Scriptures there are wherein the Spirit of God complains that men resist the Grace of God and yield not obedience thereunto But we never read of any compelled or force used to compel men to obedience for that should be contrary
to Gods Creation in the framing of mans heart so that it is not to be wrought upon otherwise than by perswasions contrary also to the nature of obedience which is never forced but is purely voluntary as in the example of Paul's Conversion his own Confession is I obeyed the divine Vision yet if ever any should seem to be forced we might conceive he was but he saith expresly I was not disobedient to the heavenly vision Otherwise if the Grace of God should force men to break off their sins to deny ungodliness c. this then would follow and I beseech ye mark it that the Grace of God should enforce men to be obedient and then reward them for being so which how absurd and against Gods dealing it would be ye that are wise may judge Besides this is contrary of a command that should be directed by a wise King unto his Subject to be performed and that upon pain of death which yet his Subject cannot choose but he must do being forced what else do they affirm who live in their sins and say that they wait for such Grace from God as shall make them even against their wills to deny their ungodliness and worldly lusts c. and after this compulsion the only wise God shall vouchsafe unto them the blessed hope of the glorious appearing of the great God and our Saviour Jesus Christ But does not the Apostle bid us to hope perfectly for the Grace that shall come unto us at the Revelation of Jesus Christ 'T is true but what are the words immediately before Gird up the loyns of your mind be sober and hope to the end 1 Pet. 1.13 But Abraham hoped against hope It 's true he hoped against the impotency and weakness of his own flesh in the mighty power of God who had promised and was able to perform And Abraham when he thus hoped was obedient unto the voice of God and kept his Charge his Commandments his Statutes and his Laws Gen. 26.5 But what promise what word of God hast thou to hope in who livest in thy disobedience and contrary to the Commandment of God He who hopes for the Grace that shall be reveiled c. he purifies himself as God is pure Hence observe and note the absurd Litany and disorder wherein men are taught to hope for expect and obtain their Salvation 1. to know their own misery 2. to believe that they are justified from all their sins 3. to perform duties of sanctification and that by way of gratitude and thankfulness unto God for beside that Justification and Sanctification are often taken for the same in Scripture Justification is here set first and a man is taught to be sure of that then is he taught the Doctrine of Sanctification wherein he is taught obedience to the whole Law of God Mortification of sin cutting off the offending right hand and foot plucking out the right eye entring in at the strait gate and all this after a man is assured of his Justification after he is assured of Eternal Life I hardly believe that any man will be forward to do all these hard duties when he is first made sure of the main when he is first assured of his Justification and Salvation If the Devil himself would make a System of Divinity he would put Sanctification somewhere for how can falsehood and errors be swallowed unless they be glossed over and sweetned with some truth and truly they have set Sanctification in the very worst place it can be put yea and he is taught then that he can never perform it as he ought though assisted by the Grace of God and further a man is left to his own discretion whether he will perform it or not for herein he must express his thankfulness now gratuitum is bonum opus it 's such a good work that if done 't is well if not done there 's no harm done for he was sure of his Justification and Salvation before and therefore his Sanctification is likely to prove but a slight business for 't is long before a man can be assured of his Justification he sees but little ground for it but when he has once perswaded himself that he is Justified a little Sanctification will serve the turn as begging Strangers or Fidlers will scrape a long while till they have gotten a largess and then a stroke or two and we thank you such is the Sanctification when men are already sure of their Salvation performed by way of thankfulness unto God quanto rectiùs his The Grace of God in the Text propounded proceeds according to another method 1. It discovers and propounds Salvation unto all men 2. It then teaches them by what means or upon what condition they may obtain it viz. by denying themselves c. all ungodliness c. the whole work of Sanctification 3. The Grace of God warrants those who are so Sanctified to wait and look for Justification and the blessed Hope Hence 1. those may be reproved who look for no better things than what they can see with their eyes Isai 33.2 2. They are to be reproved who bestow their precious Faith and Hope and Love on vain things upon a vain imagination on such things as will not profit in the latter end when they should profit us most 3. Hence may be reproved the hypocrisie of thousands who pretend hope and expectation of Christ's Kingdom and his glorious appearing yet deny not ungodliness and worldly lusts to live soberly c. This Text clearly discovers their hypocrisie and falseness when they pretend so much Faith and Hope according to their ordinary asseverations as they hope to be saved as they hope to see the face of God as they hope to live c. I say believe no wicked man when ever he saith so he has no hope at all no ground for any such thing 't is a meer fable he extremely deceives himself and would also deceive thee had he Hope did he look for the blessed Hope c. he would deny ungodliness c. he who hath this hope in him he purifies himself as God is pure 1 Joh. 3.3 But this speaks great consolation to those who indeed and according to the terms or condition of Gods Holy Word and Gospel look for the blessed Hope as before Isai 33.2 What though thou have looked long and he that shall come be not yet come the Lord hath put the times and seasons in his own power not only those which are common to all men but those which more specially concern every person believing in the Lord Jesus what then although he yet appear not unto thee 1 Tim. 2.6 He gave himself a ransom for all for a testimony or to be testified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due time or rather in their several seasons Thus more clearly the Apostle speaks of the appearing of our Lord Jesus unto Timothy 1.6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul gives Timothy a charge to keep the
Commandment without spot unrebukable until the appearing of our Lord Jesus Christ which the blessed and only Potentate shall shew in his several seasons I have looked for this saving health and done after the Commandments what then if thy season be not yet come it behooves thee to keep the Commandment of God without spot and unrebukeable until the like appearing unto thee which the Lord will shew in his special season unto thee Mean time is thy work done hast thou learned the first Lesson of the Grace of God hast thou denied thy self c. and the second hast thou taken up thy Cross daily and the three special Rules to live soberly righteously and godly in this present world Be confident and fully assured of what the Apostle saith Gal. 6.2 I have heard thee in a time accepted in the day of salvation have I succoured thee behold now is the accepted time now is the day of salvation Let us be exhorted to believe the glorious appearing hope and look for it 1 Pet. 1.13 Love his appearing 2 Tim. 4.8 Mortifie our earthly members cleanse our selves from all pollution both of flesh and spirit for the Grace of God that brings salvation to all men hath appeared teaching us like children let us then humble our selves as a little child Vnless we receive the kingdom of heaven as a little child we shall by no means enter thereinto O let us humble our selves and learn these Lessons as little children to deny ungodliness c. in this present world then may we with confidence and infallible certainty hope and assuredly look for the glorious appearing of the Great God and our Saviour Jesus Christ Amen NOTES AND OBSERVATIONS UPON TITUS III. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men THe words are part of an Epistle and contain in them these parts 1. Exordium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a faithful saying 2. Narration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they who have believed might be careful to maintain good works 3. Epilogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are good unto men The Text contains an Apologie for 1. the Preacher and 2. his Doctrine 1. For the Preacher it is a faithful saying or saying of faith confidence and boldness and therefore the Preacher must be bold in the delivering of it these things I will that thou affirm constantly 2. It 's a faithful saying and an Apologie for the Preachers Doctrine that they who have believed in God be careful to maintain good works To the practice of this Doctrine the Preacher invites us by motives so powerful that they move all men for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good draws all to the participation of it And whereas good is honestum jucundum aut utile honest pleasant or profitable good The two former kinds are contained in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these good works are honest also fair beautiful pleasant and delightful But whereas a thing may be pleasant and delightful which yet is not profitable but rather hurtful and destructive for so sensual delights are as a bait with an hook and extrema gaudii luctus occupat these things are good and profitable unto men For our orderly proceeding in the handling of all these we must begin where the Apostle ends 1. Good works are honest pleasant fair and profitable unto men 2. They who have believed in God ought to be careful to maintain good works which are good and profitable unto men 3. St. Paul gives charge to Titus that he affirm constantly that they who have believed in God ought to be careful to maintain good works 4. This is a faithful saying and the Apostle wills that Titus affirm constantly that they who have believed in God be careful to maintain good works 1. Good works are honest fair and beautiful pleasant and profitable unto men This Divine Truth according to the Epithets of works cannot be dispatch'd all at once but may be divided into these two Axioms 1. Good works are honest fair or beautiful for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both 2. Good works are profitable unto men 1. Good works are honest fair or beautiful Where we must enquire 1. what good works are 2. what the property honest is and 3. what is fair or beautiful 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good works are all virtues and virtuous actions all holiness and righteousness in general generally the duties of the whole Moral Law of God according to Matth. 5.17 Not to destroy the Law but to fulfil it 7.21 Not he that saith Lord Lord but he that doth the will of my Father and 19.17 There is none good but God but if thou wilt enter into life keep the Commandments 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also honest works Honestum est bonore dignum 3. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie also works fair or beautiful Now a thing or person is said to be fair or beautiful which hath the comely proportion of all the parts one towards another whence proceeds a lustre or shining And works are said to be fair or beautiful when all the causes and circumstances concurr whence ariseth a like spiritual lustre and shining and loveliness so every good act is ex integra causa it hath all the causes and adjuncts good otherwise malum ex quolibet defectu any one defect renders the work evil as alms-giving with a trumpet Mat. 6. The reason of this why good works are honest they have something that proceeds from God as the honour that comes from God only Joh. 5.44 even the participation of his goodness which is his Christ Hos 3.5 the honour of God 1 Pet. 2. and point us to his honour Phil. 1.11 the Apostle prays that they may be filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God And to what other Original can we refer the beauty of good works than to the same God who puts his comeliness upon his people Ezech. 16.14 Thou art fairer than the children of men why Grace is poured into thy lips Psal 45.2 Observ 1. Note hence what is the principal and truly amiable and lovely beauty in the eyes of God Angels and good men what else but the beauty of good works the beauty of holiness this was that which David desired to see Psal 27.4 One thing have I desired of the Lord that will I seek after to behold the beauty of the Lord. This is most desired of the Lord himself and most delighted in Psal 45.10 when we relinquish our own people and our fathers house so shall the King greatly desire thy beauty the beauty of the Bride most lovely see how the Bridegroom adorns her Ezech. 16 9-14 Observ 2. If good works be fair and
Observe we are Tenants unto Christ every one of us hold all we have of him some more some less every man all he hath Suppose thou hast no goods of fortune as they call them which some esteem so highly that they call them their substance yet mayest thou have the true riches and be rich towards God even those riches thou holdest of Christ Grace alone comes by Jesus Christ Joh. 1. Perhaps thou hast not the true Treasure but only common Graces these thou holdest of him and they are such as make even the abusers of them inexcusable Rom. 2. Nay hast thou but nature as who hath nor doest thou but breath in the common air thou holdest thy breath of Christ and owest rent of thanks to God for that Let every thing that hath breath praise the Lord Psal 150. last how poor how miserable are they who are not mindful of this See Notes in Matth. 22.21 Repreh Those who not only detain the fruits of the Vineyard from the Lord of it nor only abuse them to the Lords dishonour but also abuse those who are sent unto them to demand the fruits of it such graceless ungrateful men we find described by our Saviour Matth. 21.34 are there not such among us May it not truly be said of this kingdom as an Hermite told Edward the Confessor that it is Gods Kingdom which hath appeared by his singular care of it and as truly may he say of this as he did of his own Land and People Jer. 2.21 so that we seem the Glory of all Lands God sends his Servants one after another when his Law Prophets Apostles c. are sent unto us but what fruit have we brought forth or sent him in this season The time is now come which the Apostle foretold that men should not endure found doctrine the message of God himself out of his express word unto them but should heap unto themselves teachers having itching ears Where shall we find the fruit of Gods Vineyard ye find the several kinds of fruits described Gal. 5.22 Col. 2.12 Where is that Love that livery of God whereby Gods Husbandmen Gods Disciples are known Joh. 13. doth it extend beyond the bounds of any Sect there is as much love among the Publicans c. where is the long-suffering forbearing one another and forgiving one another when 't is held a principal fruit of the Spirit to make bate and set men together by the ears The best fruits the Lord shall find are either wild grapes Isai 5. or leaves only instead of fruit the leaves of an outward profession under which they shrowd themselves and cover a false hypocritical heart towards God and Men mean time the Devil hath his fruit sent him full measure and pressed down and running over envy pride covetousness wrath gluttony sloath lasciviousness Gal. 5.19 When Gods Vineyard brings forth such fruit can the Lords Servants hope for good fruits in their season Can men gather grapes of thorns or figs of thistles The Lord of the Vineyard sends his servants unto such and some they beat others they kill others they stone O Jerusalem Jerusalem that killest the Prophets and stonest such us are sent unto thee yea the heir himself comes and requires fruit of his Vineyard and him they kill and crucifie to themselves the Son of God afresh and put him to an open shame Heb. 6. What shall the Lord of the Vineyard do unto these husbandmen He appeals unto themselves Matth. 21.40 and they answer vers 41. he will miserably destroy them Beloved can we hope that God will be more indulgent unto us than he was to his own Ancient People Psal 78.56 62. Psal 106.38 39 40. Mark how the Apostle reasons Rom. 11.21 If God spared not the natural branches take heed that he also spare not thee and lest this should seem to us a scare-crow and vain fear let the wofull experience of other Churches and that imminent danger wherein we now are timely warn us Who knoweth not that those Regions wherein the Gospel was first planted and which were Gods inheritance then as we now are are now forsaken of God His Church first planted in Palestine was thence Translated into Asia Greece Aegypt Africk and other parts of the world which now are the feats of Turks and Infidels God hath destroyed those wicked men and let out his Vineyard unto others And to come nearer home to our selves there is a prophecy extant of these very times to this intent that by reason of our unthankfulness and injustice in detaining the fruits of holiness and righteousness from our God and abusing his Messengers and Servants who are sent unto us the kingdom of God shall be taken from us and given to the Turks and other Nations bringing forth the fruits of it Beloved whether our great Land-lord our Lord Paramount the Heir of all things will make good this prophecy against us yea or no he alone knoweth but we are but tenants and most certain it is we have broke our Covenant and the Lord hath a controversie with us and an action of waste against us for that we have abused his spiritual and temporal goods and the best of both his truth and peace and not rendered him the fruits of either but like Ephraim Hosea 10.1 Whereas we ought to bring forth fruit unto God Rom. 7. we prophane the Holiness of our God corrupt his Temple 1 Cor. 3. Exhort That we would yield Christ his inheritance in us Motives See Reasons of this in Matthew 22.21 and to the Exhortation following it Adde to these God hath given us all we have or are given us richly all things to enjoy so that of his own we give him 1 Chron. 29.11 Thus for this reason typically when Joshuah had divided the land of Canaan to the people of Israel the people gave Joshua an inheritance Johua 19.49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them the true Joshua is Jesus so the LXX call that Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is an exact type of Jesus the Heir of all things he hath divided us an inheritance even all we have and all we are let us therefore gratefully render unto Christ an inheritance in us Eph. 1.18 and 4.7 Vnto every one of us is given Grace according to the measure He will improve the Land and Inheritance 't is a great commendation of a Tenant that he will improve our inheritance Thus will the true Joshuah do this was typified Josh 19.49 50. The inheritance they gave Joshuah was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a defaced corrupted and foul image it is his own image although much defaced His Visage was so marred more than any man and his form more than the Sons of men Esay 52.14 This may be understood of Gods Image in us Let them measure the Pattern Ezek. 43.10 This we must give up to him and he will build it up for us Thus Cantic 8.8 What shall we do for our Sister in the day
render thanks for all the Creatures and all their excellencies which God hath given them and for himself and all the excellencies in himself so that what worth there is in all the world and every Creature in it Man is a debtor unto God for it and what worth there is in himself and every part in him Man is a debtor unto God for it yea he hath one part in him better worth than all the world as our Saviour speaks As if a City had received great privileges from a Prince and there were in it but one wise Man who knew those privileges and their worth this man were bound to thankfulness more than all thus much the dumb Creatures witness 1. The Sun cryes unto thee that it shines not for it self but for thee that it gives thee light to watch and labour and retiring it self it gives thee darkness to rest and sleep It makes variety in the year for thy delight temperature of the Spring heat of Summer fulness of Autumn cold of Winter 2. The earth bears thee nourisheth thee strengthens thee with bread makes thy heart glad with wine 3. The water gives thee drink and purgeth away thy filth 4. The air gives thee free breathing 5. Earth air and water breed and bring thee up fish fowl and cattel for thy necessity thine use thy help thy delight thy comfort thy learning thine example Go to the pismire thou sluggard and learn her wayes and be wise Go to the Oxe and Ass and learn their wayes the Oxe knows his owner c. Go to the Stork and Turtle and Crane and Swallow and learn their wayes they know their time and teach thee thine Yea all the world the mute and brute Creatures though they know not their Creator yet shew him unto thee as an arrow shot at a mark sees not the mark 't is shot at yet directs and points unto it Now what doth the Lord thy God require of thee O man for all his outward worlds What else but that thou remember thy Creatour and be thankful for want of this and holding the knowledge of this truth in unrighteousness see what a deluge of sin and punishment for sin breaks in upon us Rom. 1.18 What doth the Lord require of thee for his inward worlds but that thou remember thy God the Son thy Creatour and that thou approve thy self his Workmanship his Creature created by Christ unto good works that thou mayest walk and live in them what else but that thou shew forth his virtues and praises who hath called thee out of darkness into his marvellous light NOTES AND OBSERVATIONS UPON HEBREWS I. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who being the brightness of his glory THese words contain our Saviours Eternal Generation wherein Two things are to be explained 1. What 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn glory 2. What 's meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of glory 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of God is the excellency and eminency of all the attributes and works of God wrought either 1. Immediately by himself or 2. Mediately by his Creatures in regard of which God is said to be glorious Thus God is glorious in power Exod. 15.6 and vers 11. glorious in holiness and his Name i. e. his Nature is said to be glorious Deut. 28.58 The glory of God appears also in his works which he manifests both on the bodies of men as Matth. 15.30 31. Great multitudes came unto him having with them those who were lame blind dumb maimed and many others and cast them down at Jesus feet and he healed them insomuch that the multitude wondered when they saw the dumb to speak and they glorified the God of Israel And on the souls and spirits of men Thus the Disciples glorified God for his Grace vouchsafed to the Gentiles Act. 11.18 Thus they glorified God in Paul Gal. 1.24 This glory by reason of the lustre and manifestation of it is called light Thus Luk. 2. The glory of the Lord shined round about them And in the transfiguration when Christ manifested his glory his face shined as the Sun of which St. Peter speaking saith That they heard a voice from the excellent glory Thus 1 Cor. 15.41 There is one glory of the Sun another of the Moon and one Star differs from another in glory 2. Of this glory Christ is the brightness i. e. Such Christ is unto God the Father as light is unto the Sun light of his light brightness of his brightness clearness and lustre of his lustre and clearness For this lustre and brightness he himself prays unto his Father that it may be made manifest Joh. 17.5 for whereas especially are considerable in the Sun 1. The Planet which is as it were the body of the light 2. The brightness and clearness issuing from that body 3. An enlivening and quickning heat That body or fountain of light resembles God the Father the brightness and clearness thence issuing answers to God the Son who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resplendescentia or the shining from the Father the enlivening or quickning heat descends from both and answers to the holy Spirit the spirit of life The same word is used by the Wise Man speaking of wisdom which is Christ Wisd 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house was filled with a cloud and the Court which was the Gentiles was filled with the brightness of the Lords glory Ezeck 10.4 more fitly Mich. 5.2 Thou Bethlem Ephrata c. out of thee shall go forth HE who shall rule Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his shinings forth are from the beginning the word is proper to the shining of the Sun and applyed to Christs Eternal Generation Of this there can be given no Reason à priori as they speak God the Father and God the Son being the first and the beginning it self and therefore no Reason can be alledged to demonstrate as before either See Notes on Hebr. 1.5 wherein is seen the great difference between the filiation or sonship of Christ and Christians Christ being a Son by natural Generation and ab eterno Christians being Sons by Adoption and born in time Christ born by Nature as the light from the Sun Christians by Grace and the good will and pleasure of God Of his own will be begat us James This may be of use unto us divers ways which that ye may the better understand I shall first name such uses as flow from the absolute consideration of God and his Glory and Christ the brightness of his Glory Secondly Such as follow from the relative consideration of them 1. This acquaints us with the nature of God he is a Glorious God a God who dwells in light and there is no darkness in him a God whose eminency and excellency transcends all his creatures The God of Glory Acts 7. yea God and his Glory are taken one for the other The spirit of Glory and of God 1
13. We must not be wise above the Law In odiosis in things odious as punishments the Letter is not to be exceeded but benignius interpretandum favores sunt ampliandi we find not any mention made at all of Father and Mother in that Law There is the same Relation brought in between God and the Church through Faith in Jesus Christ for ye are all the Children of God by Faith in Christ Jesus Gal. 3. Hence it is that the same Scripture that is spoken of Christ Jesus the Son of God is spoken also of the Church and Congregation of Believers Matth. 2.15 After the death of Herod the Lord admonished Joseph to come out of Aegypt and bring the Child Jesus thence That it might be fulfilled which was spoken by the Prophet Out of Aegypt have I called my Son This is taken out of Hosea 11.1 When Israel was a Child I loved him and called my Son out of Aegypt My Son i. e. Israel for so he commands Moses to speak to Pharaoh Exod. 4.22 23. where it is observable that the punishment which the Lord first threatens he last executes Thus the Lord speaks to Jacob or Israel Isai 43.1 I have Created thee I have formed thee thou art mine and Isai 45.11 because he that sanctifieth and they that are sanctified are all of one for this cause he is not ashamed to call them brethren Hebr. 2.11 If the Sons of God then none of our own 1 Cor. 6. ult and 7. The woman hath not power over her own body c. Is not he thy Father that begat thee Deut. 32. The Noble descent of Gods Children If we be his Sons then we interpret all what he doth good just wisely done The Father lops goodly trees he brings in grapes and bids his servants tread them this is Patris Imperium See Luk. 2.49 Here is a promise of Bonum Officii as Psal 81.9 Mich. 5.8.13 these seem to be threats but they are promises The Gospel Matth. 1. Isa 58.13 14. Check thy desires in these and thou shalt delight in the other These are all empty Contemplations unless they be brought home and centred in our selves The God and Father of our Lord Jesus Christ is the God and Father of us all by Adoption of Grace through Faith in Jesus Christ and we are all the Sons and Daughters of the Lord Almighty Exhort To demean and carry our selves worthy of our Father Adoption is not known in our Laws nor in use in this Kingdom but was frequent in the Roman Common-wealth in force here by the Civil Lawes in which our Apostle was very well seen According to it the Adopted Children were most observant of their Father by Adoption and Grace ingratiated themselves put on as much as they could the persons of their Fathers took their names upon them So observant was Augustus of Julius Caesar Tiberius of Augustus c. by whose bounty they obtained inheritance So observant ought we to be of our Adopting Father Estote imitatores Dei ut filii charissimi Eph. 5.1 See by what wayes the Saints of old became the Sons of God if ye call him Father who without respect of person c. in fear now love casts out this fear Jus reverentiale remitti non potest As obedient children not fashioning your selves unto your former lusts of your ignorance 1 Pet. 1.14 2 Cor. 6.14 Rom. 1.4 Rom. 8.14 led by his spirit Rev. 21.7 Phil. 2. Genuine Children will not endure their Father to be dishonoured they imitate their Father Ephes 5.1 God the Father judgeth all men without respect of persons Amos 9.7 Are ye not as the Children of the Aethiopians to me e. If the Lord said so to his own people the Jews might he not say so to us presume not of the means he now affords he can take them away and Surrogate and Adopt the Turks and Jews There is one at this day surely an extraordinary man who hath written to the Jews and Turks That by reason of the Christians Life unworthy of the Gospel the Lord is taking them to be his people We are too apt to pretend and alledge infirmities and weaknesses yet to lay hold on promises the Lord therefore in these words requires a Duty and makes a Promise both in one as Psal 81.1 Mich. 5.13 NOTES AND OBSERVATIONS UPON HEBREWS I. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again when he bringeth in the first begotten into the world he saith And let all the Angels of God worship him THese words are the third Allegation or Proof of the Apostles Conclusion vers 4. whereby both parts of the conclusion are proved Christ's transcendent Superiority and the Angels due subordination and inferiority out of one and the same Scripture Psal 97.7 This third Quotation is to the like effect with the two former Observ 1. The Scriptures which speak of Christ's Dignity and Excellency are not few search the Scriptures Joh. 5.39 Observ 2. It is safe lawful necessary and by the Apostles own practice warrantable to make full and clear proof of the things which we teach and affirm concerning Christ No Divinity ought to be taken upon trust much less that which is taught concerning the person of our Saviour or the only true way of salvation which is our Apostles main scope in this Epistle Observ 3. That we should not affirm any thing concerning God Christ and the Holy Ghost by tradition from men but only such as we inwardly know by Divine Illumination and confirm by clear Testimony of Scripture Observ 4. Whereas Paul a man not unread or unlearned cites nothing but the Scriptures quotes none of the Heathen Poets or Philosophers no not any of the Rabbins or Hebrew Fathers in matters of Faith and fundamentals of Salvation We ought to produce better Testimony and Authority than the writings and sayings of men be they Humane or Ecclesiastical writers therefore the Papists do God and us yea themselves great wrong to obtrude Articles of Faith upon us by Humane Authority without Divine The third Allegation is extant word for word in the LXX Deut. 32.43 but it hath neither the Original Hebrew nor Vulgar Latin to confirm it though diverse of the Fathers see LXX Editionem the more unquestionable Authority is Psal 97.7 though there the Angels are spoken unto here they are spoken of The Psalm is to be understood of Christ In this judgement agree both Jews and Christians Ancient and Modern but whether of his coming in the flesh or coming to judgement here they differ In the words are these two points 1. God the Father brought or brings or shall bring his first begotten Son into the world 2. When he so brings him he commands all the Angels of God to worship him 1. God the Father brought c. For the clearing of this we must enquire 1. What world is here meant and 2. How the Father brought the Son into the world 1. What world are there any more than one We believe
according to a reprobate mind hateful and hating of one another Rom. 1. Not considering that our end is drawing on when our ill-placed love our hatred our envy shall perish nor shall we have a portion with the righteous in the world to come so the Chaldee understands Ecclus. 9.6 Observ 5. This is a rule for the regulating of our love and our hatred to love according to Gods method of loving and to hate according to Gods method of hating Righteousness is more lovely than any man First they love Righteousness and then the man Iniquity is more hateful and abominable than any man hate therefore first the iniquity But may I hate the man Truly I may not I dare not hate any man David it 's true said Do I not hate them O Lord that hate thee and am I not grieved for those that rise up against thee I hate them with a perfect hatred I count them mine enemies Were I so joyned unto the Lord and of one Nature and Spirit with him so that I knew infallibly who were the incorrigible enemies of God then I might hate such being in such a bond we should have common friends and common enemies But when mine heart tells me that there are enemies of my God within me and such as rise up against him These I ought first to hate with a perfect hatred and account them mine enemies Nor doth this hinder but that justice may proceed against ungodly and incorrigible wicked men But before thou and I determine who in special is the enemie of God and pretend to our selves to be Gods friends Let us remember Joh. 8. The woman taken in adultery and Col. 1.21 otherwise self-love will sooner incline us to make our enemies Gods than Gods true enemies ours Repreh 1. The subjects of this well-affected King how well affected soever they would seem to be who direct not their love aright they love not Righteousness nor their hatred aright they hate not iniquity but love the man and hate the man The man perhaps may have some good in him or he may be good unto us and then we love him delight in him Speak good of the covetous whom God abhorreth they have mens persons in admiration for advantage Then we can impute enough Righteousness unto him They of Philippi loved Pythonissa because she brought them in gain men can love the Devil himself if he be a profitable Devil Thus men extremely flatter and delude themselves conceiving that they love Righteousness whereas indeed they love iniquity These as they fable of Ixion think they embrace Juno when they embrace only a cloud Yea oftentimes men are so grosly mistaken in themselves and others that though they themselves be the serpents seed yea serpents and a generation of vipers yet they hate and oftentimes the true seed of the woman Is not that time come or near to come whereof our Lord speaks Joh. 16.1 2. What shall we say of such men but that Naash hath put out their right eyes 1 Sam. 11.1 The Serpent the God of this world hath blinded their eyes that they cannot direct their love or hatred aright Repreh 2. The ill affection and busie disposition of some who judge falsly and uncharitably of the well affected subjects of Jesus Christ whom because they love righteousness and hate iniquity and accordingly endeavour to lead their lives uprightly patiently humbly c. They conceive that this they do out of fear of punishment should they do otherwise or hope of gain or some other base and inferiour motive It is much to be doubted that they who thus judge were never yet acquainted with the amiableness and loveliness of righteousness mercy goodness c. themselves that they think a man cannot love and live and practice them for themselves but he must be forced to it by base and slavish fear or hope Antisthenes a Philosopher taught his Scholars that a wise man lives not according to the laws instituted by men but according to the rule of virtue even because right Reason dictates what is good and what is evil Virtue compelled is not virtue Could a Philopher speak this of his moral virtues and may not a Christian say much more of the true righteousness of Jesus Christ if moral virtues be so lovely that they need no fear of laws to compel them to the life and practice of them Shall not the Christian virtues and graces be much more amiable How dare men thus intrude into the hearts of men Is it not Gods peculiar to search the heart Yet dare these men enter into the heart and judge from what principle actions proceed from thence Little do these men consider how manifestly they discover themselves to be ill affected and out of their own private disposition they judge of others Aristotle was asked what benefit he found in Philosophy his answer was By philosophy I have learnt to do that without constraint which other men do only for fear of the laws Other men abstain from theft for fear of the Laws a Philosopher therefore abstains because it is dishonest though he might commit it without fear of them The law is not made for the righteous man He would do what he doth whether there were law to punish or to reward yea or no. Consol Doth the Lord love Righteousness Alas I have none No I count mine own righteousness which is by the law dross and dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth the Lord hate iniquity I have too much of that 'T is like sore burden too heavy for me c. And how then can the Lord love me without his Righteoâ—â—ness How can he but hate me for mine iniquity he is now chastening thee for sin that he may make thee partaker of his Righteousness Some good thing may be yea found in thee Cast it not away there is a blessing in it But the Lord will shew mercy to whom he will shew mercy Wo to those blind guides who seduce the credulous people amuse and hamper yet torture their consciences with scrupulosities of Election and Reprobation as if Rom. 9. were the rule of the Scripture and all the Scripture should not rather interpret that what saith the same Apostle Rom. 2.6 God shall render to every man according to his deed c. yea take notice that the Lord saith in the body of the Decalogue The Lord visits the iniquity of the fathers and shews mercy to thousands of them that love him and keep his commandments Repreh 3. Those who love a false righteousness and hate the true Righteousness This was figured by Adonizedeck who raised all the Kings against Josuah cap. 10.1 This is the Righteousness which Christ's Spirit reproves the world of Men may be worldly minded yet thus righteous Joh. 16. Such were the Sadducees and Pharisees the greatest enemies of Christ Christ's true Righteousness is a thorough Righteousness reforms the whole man Exhort To love Righteousness it is the policy of servants to insinuate themselves
also to be present ever with the seed of Abraham as their Emmanuel who hath promised to be with them to the end of the world who may pluck us out of the fire and keep us from falling into it Jude vers 23.24 who may draw us to himself What is it unto us Heathen that the Lord Jesus Christ takes hold of the seed of Abraham God made promise unto Abraham that in his seed all generations of the earth should be blessed Our Apostle therefore makes choice of this expression according to his Divine Wisdom that he might ingratiate himself with the Hebrews to whom he wrote of whom Christ came according to the flesh that by this means the Jews who gloried in Abraham their Father might entertain a more venerable opinion of Christ who descended from Abraham as they did But if we look into our Lords Genealogie we shall find that he descends from Rahab of Jericho the mother of Boaz And again by Ruth the Moabitess the mother of Obed the father of Jesse the father of David But that there might be no glorying in the flesh the Apostle abstracts from Abrahams person and his carnal seed and commends unto Abrahams Faith Gal. 3.6 7. to the following of Abraham in the steps of his Faith and Obedience yea to the righteousness which Abraham obtained by Faith And therefore Esay 41.2 He called the righteous man to his faith The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness Such a seed of Abraham as the Lord lays hold upon Observ 1. If the Angels do Gods pleasure c. Psal 103. yet are not laid hold on by the Lord as the seed of Abraham is how much more obedient ought the seed Abraham to be whose nature the Lord Jesus hath taken upon him which also he perpetually lays hold upon If the Lord took not on him the Angels nature which is more sublime spiritual and heavenly but took the seed of Abraham more earthly how much doth this obliege the seed of Abraham Observ 2. Note here who are the true seed of Abraham whom the Lord lays hold upon not the carnal seed for so they were Abrahams seed who went about to kill our Lord who were spiritually of their father the Devil not the seed of Abraham by Ishmael for he was Abrahams seed also Gen. 21.19 But in Isaac shall thy seed be called ves 12. They then are Abrahams seed who believe in Christ Gal. 3.7 That this Faith is Faith in Christ appears vers 29. which Faith hath with it an obedient conversation such as Abraham had for they walk in the steps of Abrahams faith Rom. 4.11 12. This Faith obtains the righteousness of Faith Esay 41.2 Means Believe Gal. 3.7 What faith is this Even faith in Christ for what we read they who are of faith vers 7. ye have vers 29. they that are Christs No man comes unto Christ unless the father draw him Joh. 6. There must therefore precede faith in the Father Heb. 11.6 If Christ lay hold on us we must receive him lay hold on him by faith a living faith He is Abrahams seed that lays hold on his strength Gen. 12. Exhort Being drawn let us draw one another lay hold on one another as the Disciples did Reason Although the good will of the Father may be reason sufficient why he rather gave his Son unto the seed of Abraham for the reparation of it than to the Angels according to Matth. 11. yet because that Will of God is according to his Wisdom and Counsel no doubt good reason may be found why he waved and past by the one and took upon him and laid hold upon the other for whereas the judge of all the world will do what is right His equity and mercy rather inclined him to repair and reduce that nature which fell and falls out of infirmity and weakness than that which perisheth in its own strength and had no pretence of infirmity and weakness in it Now mans nature is weak and the Creator of it knows it well according to Psal 103. As a Father pitieth his own children 2. Another reason there is in regard of the impulsive cause of the fall The Angels are said to have sinned 2 Pet. 2.4 which St. Jude vers 6. intimates to be purely voluntary and from their own choice But the mans fall is described to be from the suggestion and deceit of the Tempter Gen. 3.2 Cor. 11. 3. Hereunto we may add the oath of God which St. Luke speaks of Luk. 1.73 The oath which he sware to our fore-father Abraham that he would give himself unto us so we read it in the V. L. Jusjurandum quod juravit ad Abraham patrem nostrum daturum se nobis So likewise I find it read in a very Ancient English Manuscript The great oath that he swore to Abraham our Father to give himself to us for so unto us a Child is born a Son is given Isa 9.6 Christ loved his Church and gave himself for it Ephes 5.25 4. Lastly there is something more Excellent and Divine in Man though it be not properly of Mans Nature as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalis homo whereby he transcends and excells even the Angels themselves as when God is said to breath into his nostrils the breath of life this is that which Jacob called his Honour Gen. 49.6 and David his Glory Psal 160. Psal 16.9 of which speaks Elihu Job 32.8 and 33.4 so great Honour and Glory is not imparted unto the Angels but vouchsafed to the fallen man Other Reasons we might add out of the Schoolmen which proceed rather from subtilty of Wit than any solid ground in Scripture these Reasons might incline the merciful Creator and Judge of all the world to let the Apostate Angels fall without reparation but to lay hold upon and support the fallen man Observ Even the Seed of Abraham must perish unless the Lord lay hold on it so much David confesseth Psal 19.13 Keep back thy servant from presumptuous sins And Ezechiah found by experience 2 Chron. 32.31 God left him to try him and Peter on the waters Matth. 14.31 O thou of little faith wherefore diddest thou doubt By fear and unbelief he fell out of Christ's upholding hand and by the prayer of Faith he obtained favour of the Lord Jesus that he laid hold on him again Observ The faithful are in a sure hand Eccles 9.1 Joh. 10 27-30 The goodness of Christ laying hold upon us and keeping us that we fall not c. See Notes on Gen. 25. hand on heel figured by Jacob laying hold on Esaus heel omnia in figura ibid. Note here what priviledges the believing Jews have above all other people in the world in regard of the Lord Jesus Christ They are Abrahams Seed both according to the flesh and according to the Spirit and so have a double right in him but when the branches were broken off for disobedience how much greater Grace is vouchsafed to the
Repreh 2. Such as honour the house of God unduely put all the Honour upon the Porch beautifie the body and neglect the Soul and Spirit See Notes on Luke 12. and 1 John 5.4 principio And those who think to please God in building outward houses to him I dwell saith David in a cieled house c. God approved of David's good will But alas saith the poor Soul if I be an house of God of Christ's making an honourable house whence is it that an inmate is gotten in Whence is it that I am assaulted by the unclean Spirit with fleshly Lusts Whence is it that Leviathan the King of the children of pride tempts me with high thoughts Whence is it that Mammon assails me with covetous projects How comes it to pass that there is an enemy in God's habitation 1 Sam. 2. And canst thou hope to be without temptations When thou wast an house first dedicated as houses are wont to be by Baptism unto the Lord thy God wert thou not baptized to be a Soldier and a Servant of Jesus Christ And are not Soldiers and Servants as such under authority and under command and all exposed to danger And must not thou go when thy Commander bids thee go and come when he bids thee come do this when he bids thee do it Is a house at its own disposing or the Lord's Yea doth not the Lord himself go out and in before thee Is he not the Captain of our Salvation Hebr. 2. Yea when he himself was first dedicated unto the Lord by Baptism presently the Holy Ghost drove him into the wilderness to be tempted by the Devil Matth. 4 And was not he tempted in all things like uto us and yet without sin Wherefore to be tempted is no sin In that he was tempted he is able also to succour those who are tempted Thou hearest and knowest all this well enough and why dost thou not go unto the Lord Jesus and pray that thou mayst obtain Grace to help in time of need if thou only hear and obey not canst thou think to dispossess the Merchants with hearing only the tribe of Simeon hearing alone what wicked Housholds it had in it Josh 19. Here was Bethlebaoth the house of Lions wrath anger impatience roaring Here was Siceleg effusio Sextarii the pouring out of the pint yea the quart pot a tipling house Here was Moladâ— Generatio a Brothel house Here was Haser Shual atrium vulpium a court of Foxes crafty subtil spirits In Simeon's Tribe where hearing only is there is Haser Susa a Court a Stable of Horses yea Bethmarchaboth an house of chariots Horses and Chariots for war no peace there In a word there 's Bala Oldness of the Letter and the old man and Horma the curse What marvel is it if thou be an hearer only that thou hast these Inmates lodging in thee but I hope better things of thee The Ancients tell us that the house of Simeon the Leper was a figure of the obedient Soul cured by Christ of spiritual Leprosie and the house was in Bethany the house of affliction Matth. 26. If Christ be in his own house he will cut off the chariots and the horse from Jerusalem Zach. 9.10 He will cleanse his house They tell a tale of Augeae stabulum the stall of Augeas wherein there were three thousand Oxen which had dung'd there thirty years and that Hercules cleansed that stall of all the dung by bringing the river Alpheus through it and hath not the Lord promised that in these days there shall be a fountain opened to the house of David Them that love God and their Neighbour for sin and for uncleanness c. Zach. 13.1 2. yea the Lord himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes the purging of our sins Hebr. 1. Exhort Receive the Lord into his own house to dwell with us The exhortation is most reasonable it is his own house he made it Psalm 95.1 for himself to dwell in but he brings what will make him welcom for Ecclus. 4.13 as the Ark he blesseth with all what ever is good See Notes on Esay 3.10 He makes of Luz 1. Bethâ—l he makes it 2. Bethlehem 3. Bethbarah Judge 7.24 An house of purity Acts 15.9 4. Bethesdah John 5.2 5 Beth-chanah 1 Kings 4.9 and because men love Festivals he makes the house 6. Beth-hoglah Josh 15.6 An house of Feasting Means 1. Admit no Inmate Ecclâ—s 11.10 2. Remove envy Ezech. 8. 3. Hearken to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Tent-makers who prepare Tents and Tabernacles for the Lord Jesus to dwell in John 1.14 Psal 68.18 They say of â—enelope that she continued chast unto her Husband and yielded not to the many wooers in his absence whereupon he came poor and despicable and destroyed them all and so do thou chast Soul entertain thou him who for our sakes became poor into thy heart and he will destroy all the Paramours there 4. Make the house ready for him Psalm 101. Sapientia 6 12-20 5. Vow with David I will not go up c. Psal 132. 2. Every man hath a right to bear rule in his own house This was a Decree made by Ahasuerus Esth 1.22 Ahasuerus is a Prince and Head and the Lord Jesus is figured by him as being the Head and Prince of his Church Eph. 5.23 He makes his Decree that every one bear rule in his own house and thus the Lord bare rule in Moses every thing that Moses did was according to the rule of the Master of the house as the Lord commanded Moses The head of every man is Christ 1 Cor. 11.3 3. A man is most secure in his own house it 's a Rule in the Civil Law Ibi unusquisque habitat ubi dormit there he sleeps securely the wise man describes the Church of Christ by the character of a good wife Prov. 31.11 The heart of her Husband doth trust in her 4. A man is best acquainted in his own house Nâ—â—a domus nulli magis est sua quam mihi lucus Marâ—s So well the Lord knows his house even the obedient Soul Psal 139.1 5. A man delights in his own dwelling house here will I dwell and so well he knew Moses Exod. 33.12 6. The house of God is the house of Prayer not only the publick Temple but many other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 74.8 And thus Moses was God's house wherein he dwelt and ruled wherein he was secure where he was well acquainted 2. But thus every faithful and obedient Soul may be said to be God's house was Moses no otherwise God's house 1. Know we therefore that every man is by creation designed for an house of God Esay 45.18 He made it to be inhabited but though many yea the most fall short of that glorious end Moses did not he was really and truly God's house 2. The younger Saints who have the work of regeneration only begun in them and are not yet fully wrought and finished even these
Ephes 4.11 How necessary this is might be made appear by examples of contrary confusion for where order is not there confusion must be there 's no middle Isa 3 1-8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebus turbatis pessimus est in honore When therefore one had a long time been perswading unto a parity and equality of all orders and degrees of men a wise man present advised him before he perswaded this to be embraced in the Common-wealth that first he would make tryal of it in his own house where the servant would soon be master and like confusion would follow in the rest and what an horrible ataxy would then follow if such a parity should take place in a whole Nation Kingdom or Common-wealth See Notes on Rom. 13. The Lord our God who made us this soul he knows our mould and what will most of all move both Natural men and Spiritual men Observ 5. Here is a Rule for our estimation and giving of honour not only that we give honour to whom honour is due Rom. 13. but that we give more and greater honour and glory to whom greater is due as to Christ rather than to Moses But how shall I give honour and glory to Moses or Christ or to Christ more than to Moses No man I suppose will understand this of the persons either of Christ or Moses but according to their manifestation whether in our selves or others 1. Thus when the fear of the Lord is wrought in us by the Law according to Exod. 20.20 and that law corrects us and teacheth us Psal 94.12 The fear of the Lord is honour saith the Wise man Ecclus. 1.11 And now the Lord begins to magnifie or glorifie his Law and make it honourable Esay 43.21 Now Moses is accounted worthy of honour when the Law given by Moses hath wrought such honourable effects in thee 2. When now we not only fear the Lord but that fear causeth us to repent Ecclus. 21.6 and also believe in him Hope for good and wait for his mercy according to the counsel of the Wise man Ecclus. 2.7 8 9. When we repent and amend our lives and bring forth fruits worthy of amendment of life and believe in him that comes after him i. e. on Jesus Christ Act. 19.4 Now a more honourable than Moses is come even John Baptist Matth. 11.9 10 11 13. 3. When now as the truth is in Jesus we put off the old Man c. Eph. 4. When we have that accomplished in us which ye read Rom. 13 8-11 So that love is the fulfilling of the law and what the law could not do in that it was weak through the flesh Moses is a weak house unless Christ support it and except the Lord build the house their labour is in vain that build it Psal 127.1 Therefore when now God sends his Son c. Now Christ hath built the house and therefore he hath more glory than the house Now the honour and glory it self is come even Christ the King of glory as he is called Psal 24.7 Now that which the Lord hoped for so we may speak according to Esay 5. when he sent his Son to the Jews They will saith he honour my Son who thwarted his reasoning with a contrary Matth. dishonoured and slew him that is now fulfilled when we reverence honour and glorifie him then is fulfilled what is prophesied Esay 55.9 It shall be said in that day Lo this is our God we have waited for him c. Thus we give more glory to him who builds the house than to the house it self Thus we more honour Christ than Moses and the like proportion we may observe in giving honour unto Moses John Baptist or Christ where-ever we find the fear of the Lord though where we looked not for it as among the Gerarites Gen. 20. i. e. strangers from Israel c. where we think the fear of God is not or among the Edomites whom we think earthly men if among these Job be found though the Jews and Jerom say he descended from Huz the first born of Nahor the brother of Abraham by Milcha if among Aramites or Syrians proud and deceitful men so Aram which is Syriak signifieth if a Job be found among these one who fears God and escheweth evil yea in what Nation or among what divided people soever we find men fearing God and working Righteousness there is Moses honoured Ecclus. 25.6 2. Where we find repentance amendment of life and faith in the Lord Jesus to come there John Baptist is had in honour 3. But the greatest glory is to be given to the Lord Jesus in his Saints even those who are excellent Psal 16.3 then the most honourable comes to be glorified in his Saints and to be admired in them that believe 2 Thess 1.10 We find the very same Method in giving honour to Christ John and Moses Joh. 1.14 The word was made flesh and dwelt in u◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we beheld his glory the glory of the only begotten Son of God full of grace and truth John no doubt was gracious and honourable he carries it in his name but ver 15. He crys concerning Christ saying This is he of whom I speak he that comes after me is preferred before me for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the state of John were honourable and glorious yet vers 16. of his Christs fulness we have all received even grace for grace Though Moses was glorious 2 Cor. 3. and the law honourable and that law was given by Moses vers 13. yet Grace and Truth came by Jesus Christ Grace i. e. power and strength to fulfil the Law and Truth even the Truth of all Ceremonial Services and Figures in the Law that came by Jesus Christ Observ 6. Hence also as we have a rule for giving Honour and Glory to whom it is due so likewise for the receiving of it if the works of God be in a lower manifestation as of the Law or John or an higher as Christ let us not take the Glory to our selves it 's his and his alone he alone is accounted worthy if it be thrust upon us as who can rule anothers estimation do with it as an honest Cashier who puts not up what he receives into his own but his Masters Counter Repreh 1. Who honour Moses above Christ the house above the Master of it This was the misprision of the Jews who sought righteousness by the works of the law and it is an undervaluing of Christ and a preferring Moses before him to seek the honour that comes of God only by our own works and our own righteousness by our own power So did not Abraham Rom. 4.20 Repreh 2. Who esteem not nor give glory or honour to the Lord Jesus Esay 53.1 3. all their care is to preserve their own honour See Notes on 1 Sam. 2.30 Saul would be honoured c. Elihu the Buzite Jebusites Heb. 2.3 Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
sin and iniquity as much as lies in them from generation to generation for children having no better pattern which they will follow than their Parents example they suck in their corrupt manners as their milk and insensibly drink in their wicked lives as Rachel is said to have stollen her fathers idols This is the cause of the ruines and destructions of Kingdom and Common-weals as the Lord is pleased to give an account of his dealing with the ten Tribes Their Kings took their pattern of iniquity one from other till at length they were carried away captive into Assyria 2 King 17. and the remnant were like them vers 41. And the like account the Lord is pleased to give why he rejected the Jews Josiah a good Prince left an eminent example to his sons after him who every one corrupted his way 2 Chron. 3.6 yea these ruines which have befaln this land were by Wise men foreseen in the corrupt manners of youth in places of education Exhort 1. Whoever have good Parents let them endeavour to inherit what is good and of God in them 1 King 3.6 2 Tim. 1.5 Exhort 2. To those who have evil Parents as the Hebrews had Let them not look upon what is next them for an example as the brute beast looks only at what is present but look higher at what is more eminent and excellent if none of own progenitors were exemplary in goodness Let us be followers of God as his dear children Eph. 5.1 For is not he thy father that bought thee c. Thus Esay bids us look to Abraham And St. Peter sets the Example of Christ before us that we should follow his steps for as Rivers farther off their Fountains are either brackish or soil'd and muddy So the more remote from the Fountain of life c. Aetas parentum pejor avis c. When Asa saw the wicked life of his Father Abijam who followed his father Rehoboam who imitated Solomon only in his Apostacy Asa looked beyond all these his Progenitors and looked up to David 1 King 15.11 Asa did that which was right in the eyes of the Lord as did David his father as if he had had no Father intervening between him and David Amaziah imitated Joash but the Scripture implies he should have imitated David 2 King 14.3 Therefore the holy Spirit Ezech. 20.13 hath reference to the story in the Text The house of Israel rebelled against me in the wilderness and vers 18. I said unto their children walk ye not in the statutes of your fathers All flesh is grass Zach. 1.4 5 6. There is also reason from the infirmity and weakness of persons present whose lives are pryed into bodily presence is weak virtutem praesenten odimus semotam ab oculis quaerimus invidi The Pharisees would build the Prophets Sepulchres whom their fathers slew Jehosaphat is commended that he walked in the first ways of his father David 2 Chron. 17.3 David's first ways were rending a lion the devil a bear the flesh a Goliah the world Observ 3. Obedient and good children of vitious Parents ought if I may so say to seek to make God amends for their fathers sin to expiate as much as lies in them their fathers iniquity according to which the Jews said of a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exhort That Parents give good examples to their Children lest they being examples of sin they may be also made examples of punishment as these in the Text were The Fathers of the Hebrews tempted God proved him and saw his works forty years Hitherto we have heard the sins of the Fathers with the first aggravation they tempted God though they saw his works The second aggravation is taken from the continuance of time how long they tempted him and that is forty years These forty years are here added to vers 9. signifying the long continuance of the fathers in their sins but Psal 95. they are added unto the verse following and so signifie the continuance of Gods grief for their father sins And divers of the Ancients are of this judgement which reading also the Apostle himself approves of vers 17 18 29. But with whom was he grieved forty years c This diverse pointing of the words is very ancient but to whether of the two soever we joyn the forty whether to the fathers sinning or Gods grief for their sins the sence amounts to one and the same thing although differently applyed as I shall shew in the application of them both Mean time let us consider them as our Apostle applies them The number of forty is a mystical number sometimes of temptation to sin sometime of sin it self sometime of punishment for sin sometime repentance for sin I shall give examples of these 1. Our Lord was tempted forty days in the wilderness Matth. 4.1 2. 2. These fathers of the Hebrews sinned forty years 3. For their sins sake their children were to bear their punishment forty years Numb 14.33.34 Thus the people of the old world was wasted away and blotted out of the earth by forty days and forty nights rain Gen. 7.4 4. The same number signifieth also repentance and sorrow for sin And therefore forty days were allowed the Ninevites for their repentance The reason of this long continuance in sin may be conceived from consideration of the iniquity it self c. See Notes on Rom. 6.19 Observ 1. Sin lasts long and will continue long unless by the mercy of God through Jesus Christ it to be destroyed Iniquity burns like a fire Esay 9. and like fire it increaseth and goes not out alone unless it be quenched by the Spirit of God which is as water Joh. 4. and 7. It grows and encreaseth like the Crocodile which the Naturalists say groweth while it liveth and therefore God hath provided the Ichneumon to kill him c. and iniquity encreaseth and grows and would never dye But the good God hath sent the Lord Jesus Christ who out of meer grace and love to mankind by death destroys him who hath the power of death Rom. 6.6 Eleazer slew the Elephant 1 Macch. 6.46 Observ 2. From what we perceive in this number forty we may collect that there are many Mysteries intended by the holy Spirit in numbers such there are in the numbers of three and four and seven and ten and twelve and the compound numbers and as this number of forty imports temptation tryal of Faith sin punishment and repentance for sin so the number fifty notes remission and pardon of sin whence it was that the fiftieth year was the year of Jubilee Lev. 25. Observ 3. Some there are that continue long time in their perversness and unbelief and harden their hearts This was the condition of this people both in the wilderness and in the Land of Canaan against whom the Prophets every where complain Esay 1.4 Ah sinful nation a people laden with iniquity c. and 5.6 Why will ye be smitten any more c. Yet
16-19 Brethren as also in this Chap. 1.5.14 Brethren 2. They are called also Friends 1 Joh. and Act. 11. 3. And 1 Pet. 1. Christians which is the more usual name This the rather I note here because it imports the qualification of those who have this Law which is of principal regard in this place Now what is a Law And what is that Law which Christians have 1. A Law is an Ordinance or Rule declaring what is to be done what to be left undone for some common good end See Notes in Psal 78.5 This Law the Lord gives unto the fall'n man ubi supra Reason Necessity required it for whereas sin had entred upon the soul of man and estranged him by the Law is the knowledge of sin Observ 1. Thou art inexcusable O Man who ever thou art c. See Notes in Psal 78.5 Observ 2. This testifieth and witnesseth against all and convinceth all ubi supra Observ 3. This Law is fall'n down rejected destroyed and lost as it were among the rubbish c. ibidem 2. Liberty is a power to think will speak and do what we ought without constraint and without hinderance 1. The Law of Liberty is that Law which makes the believers in Christ free from the bondage of sin and death 2. Which renders the believers in Christ free from the compulsory power of Moses's Law 3. This is no other than the Moral Law of God which is said by St. Paul to gender unto bondage Gal. 4. and here by St. James to be a law of liberty are not these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. This law of liberty is called a perfect Law Jam. 1. Not that the Law of Moses is in it self imperfect but because it commands only and gives no power whereas the Lord Jesus gives Grace to help in time of need Hebr. according to which I came not saith he to destroy the Law but to fulfil it Matt. 5.17 when we are all dead in trespasses and sins The Reason 1. why Christians have this law of liberty appears from the donour and giver of it the Lord Jesus Christ He alone is free among the dead Psal 88.5 who hath loosed the bands or pains of death Act. 22.4 Yea he hath abolished death and brought life and immortality to light through the Gospel 2 Tim. 1.10 2. There is Reason also in regard of those who are to be made free Under the Law we are all brought up as Children though heirs yet little differing from servants under the Pedagogie of the Fathers Law and therefore though Children of Abraham typically and so in a sort free according to our age yet we stand in need of another Redeemer and if the Son make ye free ye shall be free indeed who gives to all Believers his spirit of life without which spirit no man can be said to be Christs Rom. 8.9 or to be a Christian Joh. 2.27 Where the spirit of the Lord is there is liberty 2 Cor. 3. Observ 1. Christian liberty hath a Law The most free Christians have a Law to regulate their freedom for there is no freedom that 's true which freeth any man from obedience unto the Law of God Christians are not exempted or set free from the Law of God Christians are not free from any Righteousness which the Law of God requireth Here is a ground of all dehortations in Scripture all disswasions from doing evil Every man even Cain was supposed to have a power in him to have left his wrath and envy and hatred of his Brother the same is a ground of all exhortations and perswasions to do good the same Cain is supposed to have had a power to do well even while he was wrathful envious and hating his Brother If thou do well shalt thou not be accepted but if thou do evil sin lieth at thy door And the like Reason there is for all admonitions and comminations and threatnings in Scripture if they who are exhorted dehorted admonished threatned or any way perswaded or disswaded have in them no power to do or not to do answerably all these acts are utterly in vain How much more hath a Believer in Christ who hath the law of liberty a power in him to do according to the Law and Will of God so that when he is dehorted exhorted admonished reproved or threatned he hath in him a power to act according to the dehortation exhortation c. otherwise they should be all in vain Hence it appears that they who are truly Christians such as the Apostle calls Brethren they are set at liberty from the bonds of their self-chosen wisdom and knowledge free from their own self-will self-love they are released from the bondage of corruption from the dominion and power of sin Hence appears a great mistake among the people of God who in their weakness of understanding take that for free will which indeed is not as when we say we can do this or the contrary which they call libertas contrarietatis and that we can do this or leave it undone which they call libertas contradictionis and they who say this are held to be free-willers and to hold free will as they call it Now neither the one nor the other of these is truly and properly free will but a power and faculty which God Created in the soul of man and remains in the soul and continueth in it even in the state of sin This is evident in Cain who is called the first-born of the Devil He was now full of wrath and envy which is properly the Devils sin The Lord saith to him even then Gen. 4.6 Why art thou wroth and why is thy countenance fallen If thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door and the desire of it shall be subject unto thee and thou shalt rule over it as I have heretofore proved the words should be read vers 7. Here was Cain actually under two great sins yet the Lord even then supposeth him to have power either to do well or ill surely this is not the liberty wherewith Christ hath made us free See Notes on Gen. 9.13 Repreh The present untoward Generation who pretend that liberty wherewith Christ hath made his believers free as a cloak to cover their licentiousness as if the Lord Jesus had come to destroy the Law not to fulfil it Like Clodius the Letcher one of their Religion whom Tully justly blames that he Consecrated his house to the Goddess Liberty but set up for Liberty the Image of a notorious known Strumpet As God makes his people free with a true freedom so the Devil gives his Servants a false freedom See Notes on Gen. 26. post medium Rehoboth Observ 5. Consol To the weak Subjects under the Law of Liberty See Notes in Psal 78.51 3. We ought so to speak as they who shall be judged by the Law of Liberty So How The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to 〈◊〉
thou shalt be justified c. but how should a man full of talk be justified Job 11.2 No for in many words there is vanity Eccles But when he that speaks speaketh as the Oracles of God 1 Pet. 4.11 Christ speaking in me 1 Cor. 9.1 2. so thoughts are works but then we must not think our own thoughts or speak our own words Those who do good works are justified Rom. 2.13 By what works was Abraham justified Even by the works of God wrought in him and by the same works is every Son of Abraham justified Man is said to believe yet is belief Gods work Joh. 6.29 30 33. life and resurrection is operative by works of obedience 1 Joh. 3.23 24. Jer. 51.10 Protulit Dominus justitias nostras Venite narremus in Sion opera Domini Dei nostri For as Faith is the work of God in us even so the works of Faith are wrought in God Joh. 3.21 who worketh all our works in us Isai 26.12 he is the light and the fruit of light which shines forth Ephes 5.9 Vulg. Lat. Syr. The Tree of Life brings forth fruits of Righteousness Ephes 2.4 10. So that neither light nor shining Phil. 1.11 nor Tree of Life nor fruit is ours but Gods Object But this seems harsh to some for how can our works justifie us Are not Faith and Works ordinarily opposed in Scripture Here the Apostles profession Phil. 3.9 10 11. he renounceth his own Righteousness and Works by the Law That which our Lord said Joh. 16.19 Yet a little while and ye shall see me Our Lord seems to allude to that of the Prophet Habak 2.3 whence the Apostle yet a little while and be that shall come c. Hebr. 10.3.7 faith in him that is to come and he becomes a Tree of Life in us whereby the just man lives And that which was Abrahams operative Faith here must also be every Sons of Abraham Hebr. 11.17 18 19. He believed that God was able to raise up Isaac from the dead And it is our belief if we be Abrahams Children that God is able to raise up the true Isaac from the dead Rom. 4. 1 Pet. 1.21 1 Joh. 3.3 the operative faith in the operative power of God who raised up Christ from the dead This conformity unto Christs death and suffering with him works the salvation and justifieth us 2 Cor. 1.5 where Christs works in us are our conformity unto his death That God should raise the dead was the promise made of God unto the Fathers Acts 26.6 7. that appears v. 8. This was no dogmatical point or tenent in Religion but obedience and practice v. 7. Phil. 3.9 10 11. and why should it seem incredible to us c. v. 8. since it 's testified by Moses and all the Prophets v. 22 23. But truly it seems so incredible unto most men that he who shall affirm it shall be thought a mad man as Paul was by Festus vers 24. Object How then doth Faith alone justifie The eye alone sees and the ear alone hears but neither if taken from the body and alone See Notes before on Jam. 1.22 Observ 1 Hence it appears how contrary it is to the Gospel of Jesus Christ that a man should be justified by the works of the Law Rom. 3 20-28 Observ 2. How presumptuous a tenent it is that our works should merit eternal life which is purely out of Grace and the free gift of God when ye have done all that ye are commanded ye are unprofitable servants Observ 3. A Reason of the instant ruine and desolation upon us which yet we heed not regard not but lay the blame every one on that party which is opposite unto us when the true cause is the forsaking of Gods Law and not hearkning to his voice the want of Faith and obedience of faith want of that Righteousness which is testified by the Law and the Prophets this is the true cause of our ruine and we know it not Jer. 9.12 I know well we boast every one of his Faith but where are the works where is the obedience of faith to the Commandments of God where is the most holy faith resâ—aining us from sin and iniquity where is the shield of Faith that might now protect us Our wicked lives our disobedience our self-love c. these declare plainly that it is not the true and precious Faith we boast of but presumption 1 Kings 14 22-27 The people did evil c. thereupon came Shishack King of Aegypt Rehoboam is interpreted by the Wise Man Ecclus. 47.23 The foolishness of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that broad way wherein the people walk and needs must they be foolish for the broad way wherein the foolish Virgins walk See Notes on Matt. 25. with their Lamps of disobedient knowledge and dead faith This faith hinders not their looseness of life they provoke the Lord to jealousie with their spiritual fornication yea by this dead faith and disobedient knowledge they are puffed up 1 Cor. 8. they build themselves high places 1 King 14.22 23. When they did evil then they rejoyced Jer. 11.15 and were puffed up when they should have mourned 1 Cor. 5. Now comes Shishack poculum laetitiae the cup of our own joy c. this bereaves us of all the treasures of wisdom and knowledge This Shishack takes away all the shields of Gold the shields of their precious faith and Rehoboam makes brazen shields i. e. presumption instead of faith and hence they are bold one against another as Numb 14. Acts 19. Observ 4. Abraham was justified by works it is not said that Abraham justified himself by works the works are Gods and God wrought them It was the sin of the Jews that they knew not the righteousness of God and went about to establish their own righteousness Rom. 10.3 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in use in the Active or Cal because it is none of mans business to justifie or save himself He that shall save his life shall loose it i. e. He who by his own wayes and means will go about to save his soul c. Matt. 16.25 Observ 5. Hence it appears that in some sence justification and sanctification are all one for as Righteousness and Holiness are sometime all one and the same so in reason the making righteous and the making holy must be the same Now that Righteousness and Holiness are sometime the same 't is evident Heb. 12.11 12. what he calls Holiness he presently calls Righteousness if not the same left out Rom. 8.30 Thus those whom the Apostle calls justified ones he calls also sanctified ones 1 Cor. 6.11 ye are washed i. e. baptized and being baptized ye have received the Holy Ghost and so are sanctified and being so sanctified ye daily proceed in virtue and virtuous actions Revel 22.11 And as we are justified by faith Rom. 5.1 so likewise sanctified by faith Act. 26.18 Observ 6. Nor Son or Daughter of Abraham is
are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art Science Wisdom Vnderstanding and Prudence All these have their Archetypon the Christ of God Thus the Divine Wisdom is said to teach the four cardinal Virtues which are famous among all Nations and recorded by the Orator and by the Wise Man Wisd This justly reproves illogical unreasonable men such as the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is come down in the likeness of man to teach them God's language and his Divine Logick and way of reasoning And the subtle Sophister the Devil unteacheth them the Divine Method of Reason and corrupts their understanding 2 Cor. 11. Thus Samuel reasons from the Lord 1 Sam. 15.2 Amalech laid wait for Israel in the way when they came up from Egypt Go therefore and smite Amalech and destroy all that they have and spare them not Thus the Lord reasons But how reasons Saul and his people They took of the spoil sheep and oxen the chief of the things which should have been utterly destroyed to sacrifice unto the Lord thy God And even so the Lord reasons Amalech hath devoured and licked up therefore utterly destroy these devourings sins but many reason Let us offer sacrifice that is better than obedience Thus the Lord of the Vineyard reasoned concerning the ungrateful husband-men though they had slain his servants Yet saith he they will reverence my Son But how reason the Husband-men They said among themselves Come let us kill him and let us seize on his inheritance Matth. 21.37 38. Thus the Sophister hath taught the men of this generation to reason when the Lord sends his Son to require the fruits of his Vineyard even the fruits of the Spirit even the fruits of righteousness which are by Jesus Christ they thus reason these are Popery this is the heir the Lord and Heir of all things we cannot be saved by our works let us kill him by our sins crucifie him again and believe that he is dead for us and the inheritance shall be ours Repreh 2. Those who teach and reason out Divine Wisdom by man's sophistry Thus some magnifie Plautus Chrysippus saying that if Moses spake Latin he would use Plautus his phrase if he reasoned he would use the logick of Chrysippus Thus some magnifie man's language and reason not considering that the Divine Doctrine was given to us that we should be changed into it not that we should change and fashion it according to our own corrupt reasoning Rom. 6.17 Exhort Let us speak the words which the Divine Wisdom teacheth Let us reason as the Divine Wisdom reasoneth Let us be wise with the Divine Wisdom holy with Gods holiness This we shall attain unto if as new born babes we desire the sincere rational milk This milk is reasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine Wisdom is no way contrary but consonant and agreeing with true reason and the genuine Art of it which we call Logick as it is clear and evident throughout the whole Scripture Nor is there any Topick or Logical place of Argument in all that Art that the holy Scripture will not afford an example of as all Logicians will easily grant Indeed some are wont to say that nihil est tam ratione firmum quin vi rationis infirmari potest that there is nothing made so fâ—rm by reason but it may again be weakned by reason But this is not to be understood of true Logick but subtil sophistry which is the corruption of it This may raise our estimation and teach us to set an high price as on the Truth and Wisdom of God so on the means conducing thereunto The Truth and Wisdom of God is no other than the Christ of God who is the very Truth of God yea God truly Esay As for the means remotely conducing hereunto it is that common ray and beam of Divine Light which shines more or less in all men and is the foundation of true Logick and reasoning 2. We ought as new born babes to desire the sincere rational milk The word here rendered to desire is not simply so but indeed to desire with great intention and vehemency the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to desâ—re but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire earnestly such a natural desire as new born babes have of their Milk Observ Take notice of our degeneration and of what necessity our Regeneration is the Lord calls us back unto the condition of childhood In malice be children children are not malicious They are minimè mali they are innocent Except ye be converted and become as little children ye shall in no wise enter into the Kingdom of heaven O what a deal of our manly work such as we have performed since we were men grown men must be unwoven and ravel'd Observ Note what the nature of desire is it 's a young one of our soul Herein our affective part differs from our apprehensive when we know or understand any thing we receive only the image of what we know But when we desire our soul is carried out unto the thing we desire NOTES AND OBSERVATIONS UPON II PETER II. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And spared not the old world but saved Noah the eighth person a preacher of righteousness bringing in the flood upon the world of the ungodly ALthough we have spent much time already concerning Noah his name the notations and reasons of it and the prophecy that went before of him as the Apostle speaks of Timothy 1 Tim. 1.18 together with the mystical understanding of all these Yet if we shall consider that all mankind was now destined unto destruction and unto perishing in the flood and that this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a notable emphasis this man found grace in the eyes of the Lord. This Man was just and upright in his generation This Man walked with God This Man was taken in exchange for the world Eccles This Man was he quem Dominus Deus ad reliquias secundum semen hominum reservavit ut esset Ecclesiae seminarium saith Ambrose we will consider these things and much more might be added concerning this Man I hope it will not be tedious unto you to dwell a little longer on the same Argument that so we may imprint in our minds more deeply the character of his holy conversation and according to his Example rest from our own thoughts cares affections and works and generally our vain and earthly conversation and walk with God and study to approve our selves unto God and true righteousness and holiness and be without blame in the midst of a perverse and gain-saying generation that so through the Grace of our Lord Jesus Christ the true Noah we may find Grace in the eyes of the Lord in the time of the overflowing scourge The Spirit of God in Scripture makes use of Noah's example and the Flood to divers holy purposes 1. To figure out Baptism 1 Pet. 3. 2. To forewarn men of security
for one and the same Examine your selves whether ye be in the faith prove your own selves know ye not that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 2. Nor is the imitation of Christ in all his Virtues and Graces less necessary to the spiritual birth for he is the example we must follow the pattern and copy we must take out and draw to life in our souls for we all behold as in a mirrour or looking-glass the Glory of the Lord with his open face so the most ancient authorized English Translations have it and are changed into the same similitude or image from glory unto glory even as by the spirit of the Lord 2 Cor. 3.18 Observ 1. Observe then with me the most excellent dignity and the incomparably noble and high descent of Gods Saints they are born of God Why boast ye then ye Nobles and why pride ye your selves in your Ancient Stock or Noble Linage ye Sons of Men these are born of God the ancient af dayes these are more excellent than ye are whatsoever ye can be otherwise Prov. 12.26 Acts 17.11 Nor is it a bare Title as many have honour without wealth But behold the secure condition of those who are born of God An evil Father will make provision for his Children Ye that are evil will give good gifts unto your Children how much more will your heavenly father give good gifts unto his Matth. 7.11 Yea so careful he is that he exempts us from all care besides that of our necessary Callings Take no thought saying what shall we eat or what shall we drink or wherewithal shall we be cloathed No 't is enough that our Father knows we want them that 's the main Reason added by our blessed Saviour why we should take no care or thought For your heavenly Father knows that ye have need of all these things Matth. 6.31 32. Observ 2. Admire also with me the great love of our God unto us if we are his sons then is he our Father Nomen potestatis pietatis saith Tertullian the name of Father denotes power and piety and love and goodness nay he loves us if it be more with a mothers love But the love of fathers may degenerate and wax cold Jer. 47.3 yea so may the mothers love unto her children Deut. 28.57 Yet though a woman forget her sucking child and have no compassion on the son of her womb yet will not I forget saith God unto his Children Esay 49.15 Yea he shall love thee more than thy mother doth Ecclus 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and behold saith St. John what manner on how great love hath the father bestowed upon us that we should be called the sons of God 1 Joh. 3.1 All which are so many arguments to repose our trust and confidence in God for whom should a child depend upon whom should he have recourse unto in his wants whom doth a child more fear or honour more than his Father Be thou such unto thy God as thou wast or shouldst have been unto thy father such as thou wouldst have thy child to be unto thy self if it be otherwise with thee 't is much to be doubted thou art not born of God Nay to discover our selves most infallibly unto our selves yea and to others also we know that generation is an essential a substantial change if therefore we be born of God we are really changed and not the same men which we were at the first born of our earthly parents No no he that is born of God is a new creature saith St. Paul 2 Cor. 5. He thinks all that his Father doth is right as for example the treading of fair Grapes the lopping of fair Trees and many things in providence are hidden from us yet sure they have a reason Jer. 12.1 Wherefore doth the way of the wicked prosper wherefore are all they happy that deal treacherously And my Text will help us to another character and mark of such as are born of God they over-come the world That 's the second Point All that is born of God overcomes the world The words as before may be understood Either 1. Really Or 2. Personally 1. Really as indeed they sound 2. Personally as they are expounded by the next words For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this perfect gift is Grace by which God calls us to Salvation To the influence of this Grace it is impossible to attain by humane industry because it exceeds the bounds of nature but only by the influence of Gods preventing grace and goodness By the influence of this Grace God works in us to think to will and to do And those he works 1. Without us 2. With us and by us as a workman makes a tool and then works with it and by it So the holy Ghost works us to a conformity unto the Will of God and then by us as instruments works his own will so that all we think will or do ought to be ascribed unto Grace as the Artisan not to us as only the instruments of it that no man may glory in what good he thinks or wills or works but may glory in the Lord who saith without me ye can do nothing First then this is really true as wrought in us all that is born of God overcometh the world 1. Really and thus we may understand it to be true two ways 1. Mediately Or 2. Immediately 1. Mediately and so that which is born of God overcometh the world by making the world an instrument of its own destruction by setting things at difference and opposition one against other Thus Satan is divided against Satan Matth. 12.26 one sin against another covetousness against sensuality Many a one would be drunk surfeit and riot commit whoredom but that it would cost him money they are chargeable sins and therefore he abstains from them but 't is only to save charges if at any time he can have them at free-cost he enjoys them freely Thus fear and cowardise overcomes anger for many one transported with passion and fury would strike one blow but for fear of two by way of requital it is not fear of God that hinders him from wreaking vengeance but fear of man And there is the like reason in other sins which the Lord sets one against another and so breaks them and destroys them one by another Thus also the Evangelist tells us that the Jews would have apprehended and restrained our Lord but they feared the people Mar. 12.12 So they would have dealt with the Apostle Act. 5.26 but that they feared lest they should be stoned This way of overcoming the world was figured 1. By Gideons victory over the Midianites 2. By Jonathans victory over the Philistins 3. By Jehoshaphats overcoming the Ammonites Moabites and Edomites 1. The Midianites came as grashoppers for multitudes and entred into the land to destroy it Judg. 6. And the Lord set every mans sword against his fellow even throughout all the
and down like a Musician and challenge all Musicians of the best note to sing or play with him if he overcame any he got the prize if another overcame him he took a course with him he should never sing or play more causing him one way or another to be put to death As the Emperour of Rome then in Musick so the Romanists since that time in Religion Those whom they could not or now cannot overcome with spiritual weapons they endeavour to suppress with carnal and temporal But it is impossible by any outward force or violence to destroy thoughts and opinions they must be overcome with spiritual weapons So that as we now judge of that Emperour so we may of these men who have taken and yet take a like course the same which St. Paul speaks of did Jannes and Jambres 2 Tim. 3.9 They are men of corrupt minds reprobates concerning the faith and theâ—r folly shall be made manifest unto all men as their 's also was For surely they declare plainly that they want spiritual weapons when they trust to carnal and temporal This Christ himself shall one day slew when he shall consume Antichrist not with fire and sword but with the spirit of his mouth 2 Thess 2. Cutting and pruning trees makes them the more branch forth so doth the sword c. But Christ root and branch 5. Observe how cautelously the Spirit of God propounds this Doctrine that the whole glory of this victory over the world may be given to God alone and not to us This is the victory that overcometh the world even our faith and therefore it is of faith saith the Apostle that it might be by grace Rom. 4.16 Repentance from dead works is the first onset toward this conquest of the world and that 's of God If God peradventure will give them repentance to the acknowledging the truth 2 Tim. 2.25 And faith is here said to be the victory of the world But that faith is not of our selves it is the gift of God Eph. 2.8 And St. Peter in his Sermon to Cornelius saith Act. 10.43 3 16. To him give all the Prophets witness that through his name whosoever believes him shall receive remission of sins Whosoever believes in him believes in him through his name and power in whom they believe Thanks be to God who giveth us the victory through our Lord Jesus Christ 1 Cor. 15.17 Thanks be unto God who always causeth us to triumph in Christ 2 Cor. 2.14 So that the whole victory and triumph over the world is from the Grace of God Thy pound hath gained ten pounds saith our Lord in the parable 1. This makes for our reproof who think our selves faithful men and women Revel 17.14 yet yield our selves to be beaten and buffeted by Satan are we not ashamed cowardly Ephraimites We carry Bows we think we presume when we are armed with all the armour of God yet turn our selves back in the day of Battle we call and repute our selves the Church of the first born which are written in Heaven and assume to our selves all the Glorious Titles of the faithful we are the Christians the Saints the called of God the holy ones c. strong in the faith mighty men of valour c. but when we come to be tryed when Satan or the world or our flesh tempts us what arrant lubbars we are we lie down and yield up our selves and let Satan beat us what 's the reason We have not this victorious faith which overcomes the world Beloved these are the very last times when the Lord comes to avenge his elect who cry day and night unto him And he is now ready to take vengeance of our spiritual enemies but that is fulfilled which he foretells Luk. 18.8 When the Son of man comes shall he find faith on the earth For had we that victorious faith should we so easily yield our selves in every assault every conflict of the enemy No no 't is not faith but presumption like those Numb 14.40 Lo say they we are here and we will go up unto the place which the Lord hath promised and they presumed vers 44. to go up to the hill top and the Amalechites came and the Canaanites which dwelt in the hill and smâ—te them and discomfited them even to Hormah They took upon them with a lofty and presumptuous mind to fight against their enemies the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to lift up Habbac 2.4 with Hebr. 10.38 39. according the LXX here the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back by unbelief when we make such presumptuous and such unbelieving onsets upon our enemies the Amalechites prevail against us they turn us away from our God and smite us as the word signifieth and so do the Canaanites we yield our heart to the world and the traffick and trade in it and our self-love and desire of gain overcomes us or afflicts us and abaseth us even to the earth those are the true Canaanites and bring the curse of God upon us and destruction even to the utmost that 's the true Hormah A like example we read of Act. 19. of certain vagabond Jews vers 13-16 This was known to all the Jews and Greeks who dwelt at Ephesus and 't is known to us Beloved and 't is our own case many of us we take upon us an usurped power pretend the name of Christ and get gain and credit by it as if we were indeed the true Saints and faithful of God and such as had power over the Devil could tread upon Serpents and Scorpions and all the power of the enemy and alas we want that victorious faith we have not such power we are yet in the Devil's snare and are his slaves and vassals many of us every one of his temptations and assaults prevail against us whence it is that the evil spirit of the world leaps on us overcomes us and prevails against us and we had we faith should put him to flight he puts us to flight and leaves us wounded and naked to our shame Hence also we may be reproved who bend our Forces only against outward enemies against the world without us and mean time give way to the inward enemies to prevail against us O if Antichrist and his adherents were brought down once if the malignant party were subdued if such or such a great man's head were off all would be well Now do not we go about presumptuously to rule the world Do not we set up our selves in the place of God to whom properly vengeance belongs Beloved suppose the Pope and all his faction were down if we have a Pope in our Belly as Luther said every man had if we be as proud as ambitious as lofty and high-minded as the Pope what if the Pope of Rome were down while he stands or sits as it were in his Throne in our heart Let us search our own heart do we not find the man of sin
Jerem. 10. He hath made the earth by his power and 29.5 I have made the earth by my power and outstretched arm i. e. by Christ the Arm of the Lord Esay 53. The Reason why God made the worlds by his Son may appear from the consideration of that eternal Idea and principle in himself sufficient for the production of many worlds for as the Idea or pattern of an house in the Builder as also his skill and power is sufficient for the building of many houses And the reason is the same of all Artisans and handicrafts men who all work from an inward form and principle of operation Even so the Idea of the world and the principle of wisdom and power in God the great Architect and Builder of the worlds is sufficient without diminution for the Creation of many yea infinite worlds This work the Lord produceth not out of any indigency or want but for the manifestation and communication of his goodness without any diminution of goodness in himself As there are more worlds so are there also more Creators of these worlds for howsoever it be true That to us there is but one God as St. Paul speaks and that one God hath made all Malac. 2.10 Yet because in that one God there are many persons to every one of them the work of creation is ascribed 1. To the Father Ephes 3.9 He created all things 2. To the Son Col. 1.16 All things are created by him and for him And Heb. 1.8 The Lord in the beginning hath laid the foundation of the earth and the heavens are the work of thine hands 3. To the holy Spirit Gen. 1.2 Which moved upon the waters Psal 33.6 All the host of them by the breath of his mouth Psal 104 30. Thou sendest forth thy Spirit and they are created Job 26.13 By his Spirit he hath garnished the heavens And 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life This is an Article of the Christian Faith Heb. 11.3 So that it 's no opinion taken up by men no private tenent viz. The eternity of the Son of God as he is confessed to be before all worlds Prov. 8.26 Before the mountains were settled was I brought forth If God have made the worlds by his Son then his work is perfect and good An Artisau though never so perfect and cunning in his profession yet he may bungle and not make a perfect work The best Musician may flur a Note and sing out of Tune The best Physician may delay his cure or kill his patient instead of healing him Why because they act not according to the principles of their Arts. But the great Artichitect made the worlds by his Son i. e. by his Wisdom And therefore his work may be passing good So Moses speaks of it Deut. 32.4 He is a rock his work is perfect It was his sentence upon his review of the whole work of Creation that it was all very good He made the world very good how comes it to pass that now it is very ill It is disputed by Divines whether the outward and greater worlds be impaired any whit yea or no. But all men agree that the inward and little worlds are degenerate from what they were even the Philosopher himself in his Ethicks gathers very probably from the perversness that he observed in the manners of men that mans nature was sometime otherwise than he then found it to be But the Scripture and our own experience evidently proves it that Gods and Christs worlds are extremly ruined in us And that the foundations of the earth are out of course The world hath entertained a new Prince Joh. 12.31 And he hath a people too a world that hates Gods world of new Creatures Joh. 15.19 A world which the Creator of it reproves and convinceth of sin And because Righteousness and judgement have good names in the world The prince of the world who can turn himself into an Angel of light He hath erected a righteousness and a judgement to oppose God the Creators Righteousness and Judgement which the Spirit of God reproves Joh. 16.8 A great deal of false wisdom came into the world A wisdom so foolish that the world by that wisdom knows not God 1 Cor. 1.21 And the Creators wisdom is accounted folly and his strength weakness and the honour of his new creatures baseness vers 27.28 Yea his principal New Creatures are become the off-scouring of all things 1 Cor. 4.13 Insomuch as he who will become wise in this world must become a fool that he may be wise In a word Gods World wherein Righteousness at first dwelt is now become a world of iniquity Thou madest all O Lord very good thou sowedst good seeds in thy field whence then hath it tares Thou didst create good seeds of righteousness and holiness in the field of mans heart The field is the world Matth. 13. the world which God set in mans heart Eccles 3.11 And whence then hath it the tares the seeds of errour Whence the Lord answers The enemy hath done this for God made man to be immortal but death came in through the envy of the Devil Wisdom 2.24 O that 's well then we are not in fault No Though the enemy hath done this yet he hath done this by man By one man sin entred into the world Rom. 5.12 Insomuch that the pollutions of the world as the Apostle calls them are rather our calamities than our sins Such as we can rather bewail than help This defilement of the world it 's the corruption of nature c. O Beloved let us not I beseech you so foully deceive our selves in a matter of the greatest moment let us not lay the blame upon Satan and upon Adam or any other but our selves that the world is polluted and Gods workmanship depraved and we made unworthy to obtain Gods world That which seems to be imputed to one only The Wise man attributes to all Eccles 7. ult God made man upright but they have found out many inventions So that though the Devil hath done this yet ungodly men by their works and words call destruction unto them Though the enemy hath sown his seed yet ungodly men are his seeds men yea all of us have sown our seeds of sin The young man sows his wild oats in excess and riot The old worldlings set their thorny cares of covetousness and so of the rest So that though the enemy hath done this yet we our selves are enemies also in our minds by wicked works Col. 1.21 Besides though it be very true that by one man sin entred into the world yet as true it is that if through the offence of one many be dead much more the Grace of God and the gift of Grace by one man Jesus Christ hath abounded unto many and not as it was by one that sinned so is the gift for the judgement was by one to condemnation but the free
gift is of many offences unto justification Rom. 5.15 16 17 18 19 20 21. This Grace this rich Grace we receive in vain and instead of abundance of Grace we bring forth abundance of sin and in that world where God his Christ his Righteousness his Life should reign there Death Iniquity Antichrist and the Devil himself reigns and sets up a Righteousness of his own and Ministers of his own who teach their own inventions instead of Gods Word a strong fancy instead of the true Christian Faith and to cover all he is content that men may perform Gods outward Ordinances of hearing the Word and receiving the Sacrament all which may consist with a world of iniquity But I beseech ye Beloved let not us flatter our selves with vain hopes that we can flatter our God with a Lord Lord for not every one that saith Lord Lord shall enter into Gods Rest and the kingdom of heaven but he that doth the will of our Father which is in heaven Let us not flatter our selves in the performance of a few outward duties as hearing of the Word and receiving of the Sacraments and neglect the great things of the Law Mercy Judgement and Faith I tremble to consider the doom of such which ye may read Luk. 13.25 26 27. Ye shall stand without and say Lord Lord open unto us And he shall answer and say unto you I know not whence ye are Then shall ye begin to say we have eaten and drunken in thy presence been frequent receivers of the Sacrament and thou hast taught in our streets we have heard Christ himself preach but he shall say unto you I know not whence ye are depart from me ye workers of iniquity This especially reproves those who oppose themselves unto the Merciful Creatour those Abaddonims and Apollyonites those destroyers of Gods world and they are of Two sorts 1. Those who destroy it by false Tenents 2. Those who destroy it by wicked Works 1. By false Tenents as they who would have a new heaven and a new earth a reformation of all things but it must be of their own making Those Babel builders who establish their own Righteousness the Righteousness of the Law and destroy the Righteousness of Faith whereas the Law makes nothing perfect No he who Created us worketh our Righteousness in us What the Law could not do c. We are his Creature Syriack Ephes 2.10 And can the Creature make it self We say in Philosophy Operari supponit esse Now the very being of the New World is Gods making And thou O Lord hast wrought all our works in us Isa 26.12 2. Another sort of Abaddonims and Apollyonites are those merciless men who out of their bloody zeal destroy and ruine the world of Mankind Gods field of the world is over-grown with the Devils tares yet is God merciful and will have both grow together till the harvest but the mercies of men are cruel and bloody Such a bloody motion make those Zelotical Servants say Wilt thou that we root them out cut them off call for fire from heaven to consume them O no the Son of Man the merciful Creatour came not to destroy mens lives but to save them as for these they neither save others nor themselves O would God these bloody minded men would look into that world that God hath Created and set in their heart there should be a new heaven and a new earth there wherein Righteousness should dwell there should be noble plants of our heavenly Fathers planting there should be good seeds sown there seeds of holiness and righteousness yea the very body which answers to the outward world should be the Temple of the Holy Ghost and if the body the outward Court ought to be so holy how holy ought the Soul and Spirit to be which answers to the holy and holy of holies These ought to be houses of prayer but they are made to be dens of thieves and robbers They were made to be an habitation of God in the Spirit and they are become the stable of spiritual wickedness in heavenly things O that these destroyers would look into their inward world and see this abomination of desolation there would they then hate and destroy another or themselves O thou hypocrite first pluck out the beam that is in thine own eye and then thou shalt see clearly to pluck out the mote that is in thy brothers eye first purge the world in thine own heart and then if thou canst find in thine heart destroy Gods world in others Consolation God made the world by his Son this is great comfort to those new Creatures of God who have little or no share of the outward world God hath made all things by Christ and he is the Lord of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.17 He is the father of the world to come which we turn Everlasting Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 9.6 LXX Now if Christ made and be the King and Prince of the worlds will he not afford his favourites such are his Saints that honour and that profit he knows most convenient for them An earthly Prince may delude his Favourites hopes When one of the French Kings Favourites had writ in a window Nos reliquimus omnia c. the King one of the Lewis's it was writes under Merces vestra magna est in Coelis But the King of all the earth will not cannot deal so with his Favourites they must leave all and follow him and can he leave them too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No forsake all thine own sins and thine own righteousness that is by the Law and the great Creator will honour thee with his own presence we will come and dwell with him Joh. 14.23 He 'l take up his Tabernacle with thee yea the great King of the world will keep his Court in thee Thou shalt be an habitation of God in the Spirit He is thy Father then surely hee 'l afford thee a childs portion yea he that made all things made all for the obedient man Prov. 16.4 So the Chaldee Paraphr Son saith the good Father all that I have is thine yea all that he is is thine The Lord himself is the portion of his people I shall Conclude all with Exhortation That since God made the worlds by his Son we would remember our Creatour The wise Man Eccles puts us in mind of a debt a great debt an old debt so old that we have forgotten it All the Creatures in all the worlds were made for Man and Man for God every Creature hath a being and one more excellent than another Man more excellent than all for whom they were all Created yet now no Creature under man knows its own being or the excellency of their being or of whom it received that being or that excellency of it except only man and therefore since there ariseth a natural obligation and tye of the receiver to the giver Man only is bound to